Mishnah Shevi'it

1. Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds.

Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Shavuot.

2. They may manure and hoe cucumbers and gourds until Rosh Hashanah. So too with regard to irrigated fields. They may remove flaws from trees, strip off leaves, cover roots with earth, and fumigate the plants until Rosh Hashanah.

Rabbi Shimon says: one may also remove leaves from a grape cluster even in the seventh year itself.

3.They may clear away stones until Rosh Hashanah. They may trim, prune and remove dead wood until Rosh Hashanah.

Rabbi Joshua says: trimming and removing in the sixth year is like that of the fifth.

Rabbi Shimon says: as long as I may legally tend the tree itself, I may remove [excess parts of it].

4. They may smear saplings, wrap them with cloth, trim them, make covers for them and water them until Rosh Hashanah.

Rabbi Elazar bar Zadok says: he may even water the foliage on the sabbatical year, but not the roots.

5. They may oil unripe figs and pierce them until Rosh Hashanah. Unripe figs of the sixth year which have remained until the seventh year, or of the seventh year which have remained until the eighth, they may not oil them or pierce them.

Rabbi Judah says: In a place where it was the custom to oil, one may not oil them since that would be considered work; but in a place where it was not the custom to oil, they may.

Rabbi Shimon permitted in connection with the tree, because he is permitted to do all work for the tree.

6. They may not plant seedlings or sink cuttings or graft in the sixth year within thirty days of Rosh Hashanah.

If he has planted or set out cuttings or grafted, he must uproot.

Rabbi Judah says: any grafting that has not taken root within three days will never do so.

Rabbi Yose and Rabbi Shimon say: two weeks.

7.Rice, millet, poppy and sesame that had taken root before Rosh Hashanah must be tithed according to that year and are permissible in the seventh. If they did not then they are forbidden in the seventh year, and are tithed according to the year following.

8. Rabbi Shimon Shezuri says: Egyptian ful beans which he sowed for seed only, are like them. Rabbi Shimon says: large beans, are [also] like them. But Rabbi Elazar says: large beans, if they began to form pods before Rosh Hashanah.

9. Seedless onions and Egyptian ful beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh. If not, they are forbidden in the seventh year, and are tithed according to the following year.

So also those from which the owner withheld water for two periods of rain, according to Rabbi Meir. But the sages say: three.

10. Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year.

Rabbi Shimon says: but they may not be trim [the rice].

From when may they bring out manure to the dung-heaps?From when the workers have ceased, the words of Rabbi Meir. But Rabbi Judah says: until the sweetness has dried up. Rabbi Yose says: until it dries into knots.

How much manure may they take out? Three dung-heaps for every bet seah (25 yards square), of ten baskets of a 115 liters each. They may add to the number of baskets, but not to the number of heaps. Rabbi Shimon says: also to the number of heaps.

A man may make in his field three dung-heaps for every bet seah.

More than this, he arranges in a triangle, the words of Rabbi Shimon.

The sages forbid unless he sinks them three handbreadths below or raises them three handbreadths above.

A person may pile up all his manure into one store. Rabbi Meir forbids unless he sinks them three handbreadths below or raises them three handbreadths above.

If he had just a little, he may constantly add to it. Rabbi Elazar ben Azariah forbids unless he sinks them three handbreadths below or raises them three handbreadths above or until he places them on a rock.

Someone who uses his field as a cattle-pen makes an enclosure for every two bet se'ahs (25 yards by 50 yards). He then takes away three sides [and makes an enclosure opposite] leaving the fourth side in the middle. So it turns out that he has made a pen of four seahs (50 by 50).

Rabban Shimon ben Gamaliel says: one of eight seahs.

If his entire field is only four seahs in area, he must allow a portion of it to remain [unenclosed] for appearance's sake.

And he may take the dung out from the enclosure, and spread across his field in the manner of those who fertilize their fields.

A priori, a person may not open a stone quarry within his field, unless there are in it three piles, each three [cubits] wide, three deep and three high, that make twenty-seven in total.

A wall that consists of ten stones, each a load for two men, may be removed.

The measurement of a wall is ten handbreadths high (30 inches). Lower than that one quarries it and lowers it to within one handbreadth of the ground.

What does this apply to? From his own field, but from that of another, he may remove whatever he wishes.

When does this apply? When he did not begin in the sixth year, but if he began in the sixth year, he may remove whatever he wishes.

Stones which the plow has turned up, or which had been covered and became uncovered, can be removed if at least two of them are the load of two men.

If someone who removes stones from his field, he removes the top layers but he leave those touching the ground.

Similarly for a heap of pebbles or a pile of stones; he may remove the top layers but must leave those touching the ground unless there is beneath them rocky soil or stubble, when they may be removed.

After the rains have stopped in the sixth year, they may not build steps leading down to ravines because this would be improving the fields for the seventh year.

But one may build in the seventh year itself, after the rains have stopped, for this would be improving the fields for the eighth year. One may not block them with earth, but he may make an embankment. Any stone which he can stick out his hand and pick up, may be removed.

Shoulder-stones may be removed from any place. And the contractor may bring them from anywhere.

Shoulder-stones are stones that cannot be picked up with one hand, according to Rabbi Meir. But Rabbi Yose says: the name is to be taken literally; those that are carried on a man’s shoulder, either two or three at a time.

At first they said: a man may gather wood, stones and grasses from his field, just as he was allowed to do from the field of his fellow, the large ones. When the transgressors increased, they decreed that this one may gather from this one’s field and this one may gather from this one’s field, but not with permission [or not as a favour].

It doesn’t need to be said that no stipulation can be made for food.

One who makes a fence between his own property and the public domain is allowed to dig down to rock level. What should he do with the soil?

He piles it up in the public domain, and then restores it, the words of Rabbi Joshua.

Rabbi Akiva says: just as no damage may be done to a public domain, so one may not repair it. Then what should he do with the soil? He heaps it up in his own field in the manner of those who bring out manure.

Similarly when one digs a cistern, a trench or a cave.

At first they said: a person may gather wood, stones and grasses from his field, just as he was allowed to do from the field of his fellow (the large ones).

When the transgressors increased, they decreed that this one may gather from this one’s field and this one may gather from this one’s field, but not by mutual permission. It doesn’t need to be said that no stipulation can be made for food.

A field from which thorns had been removed may be sown in the eighth year. But if it had been improved upon, or cattle had been allowed to live upon it, it may not be sown in the eighth year. A field which had been improved upon in the seventh year: Bet Shammai says: they may not eat its produce in the seventh year, But Bet Hillel says: they may eat.

Bet Shammai says: they may not eat produce of the sabbatical year with goodwill. But Bet Hillel says: they may eat with and without goodwill.

Rabbi Judah says: the statements are the wrong way round, for this is one of the instances where Bet Shammai is lenient and Bet Hillel is stringent.

Rabbi Judah says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel. . . . .

One may eat fruits of the seventh year with and without goodwill, according to Beth Shammai.

But Beth Hillel says: one may only eat with goodwill.

Rebbi Tarphon went to eat figs from his own property without goodwill, following the Beth Shammai. The watchman saw him and started beating him . . . .

They may rent newly plowed land from a Gentile in the seventh year, but not from an Israelite. And they may encourage Gentiles during the seventh year, but not Israelites. They may exchange greetings with them because of the ways of peace.

In the seventh year the land shall have a sabbath of complete rest, a sabbath of יהוה: you shall not sow your field nor prune your vineyard.

Someone who thins out his olive-trees : Bet Shammai says: he cuts them down to the ground. Bet Hillel says: he may completely uproot them.

They agree that if someone levels his field, he can only cut them down to the ground.

What is considered “thinning out”? One or two plants. And what is considered “levelling”? Three plants next to each other.

To what does this apply? To one's own property only. From someone else's property, even someone who levels may uproot.

Someone who cuts branches of an olive tree may not cover it with earth, but he may cover it with stones or straw.

Someone who cuts branches of a sycamore tree may not cover it with earth, but he may cover it with stones or straw.

One may not cut down a virgin sycamore in the seventh year, for this would constitute actual labor. Rabbi Judah says: in its usual manner, it is forbidden. Rather he either cuts it ten handbreadths above [the soil], or he cuts it down to ground level.

Someone who trims grape vines or cuts reeds: Rabbi Yose the Galilean says: he must leave one handbreadth. But Rabbi Akiba says: he may cut them in the usual manner, with the axe, sickle or saw, or with whatever he pleases.

A tree that had split may be tied up in the seventh year, not that it may grow, but only that it should not widen.

The sabbath of the land shall be for you to eat —you, your male and female slaves, you hired laborers and the foreigners who who live with you.

From when may one begin to eat of the fruit of the trees in the seventh year?

With unripe figs as soon as they glisten, one may eat them in the field with his bread.

Once they have ripened, he may take them home.

Along the same lines, when in the other years of the sabbatical cycle they are subject to tithes.

Unripe grapes: as soon as they contain juice he may eat them with bread in the field.

When they have ripened, he may take them home.

Along the same lines, when in the other years of the sabbatical cycle they are subject to tithes.

If a se'ah of olives can produce a quarter log [of oil], one may split and eat them in the field.

When they produce a half-log, one may crush them in a field and use their oil.

When they produce a third one may crush them in the field and bring home.

Along the same lines, when in the other years of the sabbatical cycle they are subject to tithes.

All other fruit of trees are permitted in the seventh year in the season when they are tithed.

From when may they no longer cut down trees in the seventh year?

Bet Shammai says: every tree, after it has produced.

Bet Hillel says: carob trees after they begin to droop, vines after the berries begin to be moist, olive-trees after they had blossomed, any other tree after it has produced.

And any tree, as soon as it reaches the season for tithes, may be cut down.

How much should be on an olive tree such that it may not be cut down? A quarter [kav].

Rabban Shimon ben Gamaliel says: all depends on the olive-tree.

White figs: their “seventh” is in the second year, since they ripen once in three years.

Rabbi Judah says: Persian figs, their “seventh” is in the year following the seventh year, since they ripen once in two years.

They said to him: this was said only of the species of white figs.

Someone who buries "luf" in the soil during the sabbatical year: Rabbi Meir says: it must be not less than two seahs (12 kabs) in quantity, three handbreadths in height, and covered with earth one handbreadth deep.

The sages say: it must be not less than four kabs in quantity, one handbreadth high, and covered with earth one handbreadth deep. And he should bury it in a place where people walk.

Luf which has stayed through the seventh year: Rabbi Eliezer says: if the poor had gathered its leaves, then they have gathered. If not, then an account must be made with the poor.

Rabbi Joshua says: if the poor had gathered its leaves, then they have gathered. If not, the poor have no account with him.

“Luf which has stayed through the seventh year:”, etc. Rabbi Abbahu in the name of Rabbi Joḥanan brings that Rabbi Jehudah follows Rabbi Eliezer and Rabbi Yose follows Rabbi Joshua . . . . [In Mishnah 9:8].

If one had sabbatical produce and the time of removal had come, he may measure out food for three meals for everyone.

Rabbi Judah says: the poor may eat from it even after the removal, but not the rich.

But Rabbi Yose says: both the poor and the rich may eat after the removal.

Luf of the sixth year that has entered the seventh year, similarly summer onions and puah (madder) grown in good soil: Bet Shammai says: they must be uprooted with wooden rakes.

Bet Hillel says: [even] with metal rakes.

They agree in the case of puah with strong roots, that they may be uprooted with metal spades.

From when may one buy luf after the seventh year? Rabbi Judah says: immediately. But the sages say: after the new crop has appeared.

The potter may sell five oil-jars and fifteen wine-jars, for this is the usual amount one collects from ownerless produce.

But if one brought more, it is still permitted. One may sell to Gentiles in the land of Israel and to Jews outside the land.

These are the implements which a craftsman may not sell in the seventh year:

A plow and all its implements, a yoke, a winnowing-fan, and a pick-axe.

But he may sell a hand-sickle, a scythe, and a cart with all its implements.

This is the principle: anything that can uniquely be used for transgression is prohibited; if it can be used for a forbidden or a permissible purpose, it is permitted].

Bet Shammai says: one must not sell him a plowing cow in the seventh year. But Bet Hillel permits, since he may slaughter it.

One may sell him produce even at sowing time. And one may lend him a seah measure, even though he knows that he has a threshing-floor.

One may exchange coins for him, even though he knows that he has workers.

But all these things, if he expressly-said, are forbidden.

A woman may lend to her neighbor who is suspect of transgressing the laws of the sabbatical year, a sifter, a sieve, a mill-stones, or an oven.

But she may not sift or grind with her.

The wife of a "haver" may lend to the wife of an "am-haaretz" a sifter and a sieve and may even sift, grind, or sift flour with her.

But once she poured over the water, she may not stay with her, for one may not aid those who commit a transgression.

All these things were allowed for the ways of peace.

One offers encouragement to Gentiles during the sabbatical year, but not to Jews. And, for the ways of peace, one asks them how they are doing.

One who takes upon himself to become a “haver” may not sell to an "am-haaretz" either moist or dry, nor may he buy from him moist, nor may he be the guest of an "am-haaretz", nor may he host an "am-haaretz" wearing his own garment.

There are three territories for the 7th year:

1. Anywhere occupied by those who came up from Babylon, from the land of Israel as far as Keziv, may not be eaten or be cultivated.

2. Anywhere occupied by those who came up from Egypt, from Keziv to the River and Amanah, may be eaten but not cultivated.

3. From the river and from Amanah and onwards, may be eaten and cultivated.

In Syria, one works on produce plucked from the ground, but not on produce attached to it.

They may thresh, winnow, tread and make sheaves, but they may not harvest, nor cut grapes, nor harvest olives.

Rabbi Akiva said this principle: the kind of work that is permitted in Eretz Israel may also be done in Syria.

HALAKHAH: “One works in Syria what is plucked”, etc. Rebbi Abbahu said, so that they should not go and stay there permanently. Then why may he work what is plucked? Since he sees only small gain he will not leave.

Onions on which rain fell and which had sprouted, if their leaves had turned black, they are forbidden; if they had become green they are permitted.

Rabbi Hanina ben Antigonus says: if they can be uprooted by their leaves, they are forbidden. In the year after the sabbatical year, the like of these are permitted.

When may one buy vegetables after the sabbatical year? When similar ones grow.

The quick-ripening crop makes permissible that which is late.

Rebbi used to allowed buying vegetables immediately after the sabbatical year.

One may not export "shemen s'refah" (terumah oil that became impure and must be burnt) or 7th year produce from the land of Israel.

Rabbi Shimon [bar Yochai] said: I have heard explicitly that they may be exported to Syria, but not abroad.

One may not import terumah from abroad into the land of Israel.

Rabbi Shimon said: I have heard explicitly that it may be imported from Syria, but not from abroad.

They said an important general principle with regard to the sabbatical year: anything that is food for man or beast, or a species used for dyeing, and cannot survive in the soil, the law of the sabbatical year is applied both to it and to its money substitute and the law of removal applies both to it and to its money substitute.

Which are they? The leaves of the wild luf, the leaf of ceterach, endives, leeks, portulaca, and netz hahalav.

What is the food for cattle? Thorns and thistles. What is species of dyeing matter? Aftergrowths of woad and madder.

The law of the seventh year applies both to them and to their money-substitutes and the law of removal applies both to them and to their money substitute.

Removal. I've already said a number of times that I will explain this concept in the current tractate.

It relates to the text in Leviticus 25:7-8 saying that the produce of the seventh year shall be for your cattle and for the beasts of the field in your land to eat.

And we mention in the Sifra that just as a beast of the field that does not belong to you should be able to eat, surely cattle that does belong to you should be able to do so too.

From this idea, that as long as the beasts of the field can eat you are permitted to feed your cattle in your house, we learn as follows.

If a person collects a certain species of fruit or seed and brings it into his house he can eat from it for as long as this species is to be found in the trees and the fields. When the species ceases to be found in the fields he is obliged to remove what is in his house from his domain. This is the 'Removal' mentioned in the tractate of Shevi'it.

. . . . in the case of figs that he has collected and spread out and dried . . . He removes all the dry figs in his domain or eats them if he can or burns them, or throws them into the sea.

This is 'Removal' and it also applies to money gained from any item discussed previously because the money requires 'Removal'.

And they said yet another general principle: Anything that is [isn't] food for man or beast, or is used for dyeing, but survives in the soil, the law of the sabbatical year applies both to it and to its money substitute . . . .

but the law of removal does not apply to it or to its money substitute.

Which are these? The root of wild luf, the root of ceterach, scolopendrium, the root of netz hahalav and buchreyah.

What is the species of dyeing matter? Puah (madder) and reseda. The law of the sabbatical year applies both to them and to their money substitute but the law of removal does not apply to them or to their money substitute.

Rabbi Meir says: their money substitutes must be removed by Rosh Hashanah. They said to him: since this law does not apply to the plants themselves, all the more so it does not apply to their money-substitute.

The peels and the blossom of the pomegranate, the shells of nuts, and fruit seeds have the laws of sabbatical produce as do their money. The dyer may use them for himself, but he may not dye with them for money, since one may not trade in seventh year produce.

Nor may one trade in first-born animals, nor in "terumah", nor in "nevelah", nor in "trefah", nor in reptiles, nor in creeping things.

One may not buy field-vegetables and sell them in the market. But he may glean them and have his son sell them on his behalf. If he gathered them for his own use, and some remained, he may sell them.

Someone who bought a first-born animal for his son’s feast or for a festival, and then decides that he has no need for it, is permitted to sell it.

Trappers of wild animals, birds and fishes, who chanced upon unclean species, may sell them.

Rabbi Judah says: also a man who happened to chance one upon by accident may buy or sell, provided that he does not make this into his regular profession. But the sages prohibit.

The laws of sheviit apply to the "lulavim" of hawthorn trees and carobs and to their money. The law of removal applies to them and to their money.

The laws of sheviit apply to the "lulavim" of the terebinth, the pistachio tree and the white thorn, and to their money, but the law of removal does not apply to them and to their money.

For the leaves the law of removal does apply since they fall from their stem.

The laws of sheviit apply to the rose, henna, balsam, the lotus tree and to their money.

Rabbi Shimon says: sheviit does not apply to the balsam, since it is not a fruit.

If a new [7th year] rose has been preserved in old [6th year] oil, the rose may be taken out.

But if an old [7th year] rose was preserved in new [8th year] oil, it is subject to the law of removal.

New carobs preserved in old wine, or old carobs in new wine, are subject to the law of removal.

This is the general principle: Any thing that transmits taste requires removal if it is one species mixed with a different species.

If it is mixed with the identical species, then [it all requires removal] even if only the smallest quantity exists.

Sabbatical year produce makes similar species prohibited in the smallest quantity. And different species only when they transmit taste.

They said an important general principle with regard to the sabbatical year:

If anything is designated as human food, one may not make a poultice of it for a person and certainly not for a beast.

And if anything is not designated as human food for humans one may make poultice of it for a person, but not for a beast.

And if anything is not designated either for humans or for animals, but now he thought to use it as food for either a person or an animal, we impose upon it the stringent laws applying both to people and beasts.

If he thought to use it as wood, behold it is treated as wood for example, savory, hyssop, or thyme.

Sabbatical year produce may be used for food, drink and for anointing.

One eats what is usually eaten and one anoints with what is usually used for anointing can be used only for anointing.

One may not anoint with wine and vinegar, but one may anoint with oil. So too with terumah and second tithe.

Greater leniency was applied to the seventh year, since it can be used for lamp-kindling.

We don't sell produce of the seventh year by measure, weight or number: neither counting out figs nor weighing vegetables.

Bet Shammai say: they may not even be sold in bundles.

Bet Hillel say: what which is usually tied in bundles at home may be tied into bundles in the market, such as leeks and milkweed.

. . . It is forbidden to sell it in the same way that other things are sold in other years, so that one should not appear to be trading in 7th year produce.

He needs to treat it like ownerless property, that is to say he'll sell whatever comes into his possession by measure and not by weight and the money that he takes becomes seventh year money that falls under seventh year regulations as we will make clear later.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted.

But if he said: “Gather me vegetables in exchange for this, his payment is forbidden [becomes seventh year money].

If one took a loaf from a baker worth a pondion [two issars] and said “When I have gathered vegetables from the field, I will bring you,” this is permitted.

If he took it from him without explanation, he may not pay him his debt with the value of seventh year produce, because one can't pay off a debt with seventh year money.

One may not pay [seventh-year money] to a water-carrier, a bath-attendant, a barber, or a sailor.

But one may pay a well-carrier for a drink.

To all of them one may give a gift.

Sabbatical figs may not be cut/dried with a muktzeh, but he may cut/dry them in an harba.

Grapes may not be trodden in the wine-press, but they may be trodden in a kneading-trough.

Olives may not be prepared in an olive-press or in a small olive-press, but he may crush them and bring them into a small olive-press in the field. Rabbi Shimon says: they may even be crushed in the [larger] olive-press, and then he brings them into the smaller press.

One may not cook sheviit vegetables in oil of terumah lest they become "pasul". But Rabbi Shimon permits it.

The last thing exchanged is always subject to the sabbatical law, and the produce itself remains forbidden.

The Shabbat of the land shall be your food and food for your servant, your maidservant, your employee and the immigrant who lives with you.

One might not buy slaves, land, or an unclean beast with seventh year money. If he did buy he must eat their equivalent.

One may not buy the bird-offerings of a zav or a zavah, or of a woman after childbirth with seventh year money. If he did bring he must eat their equivalent.

One may not smear vessels with oil of seventh year produce. If he did he must eat their equivalent.

A hide which they oiled with seventh year oil: Rabbi Eliezer says: it must be burnt; the sages say: he must eat its equivalent.

They said in front of Rabbi Akiba: Rabbi Eliezer used to say, A hide which they smeared with seventh year oil must be burnt.

He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.

What does Rebbi Eliezer say about someone who oiled leather?

Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted.

They also said in front of him: Rabbi Eliezer used to say: “Someone who eats Samaritan bread is like someone who eats the flesh of a pig.”

He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.

A bath heated with straw or stubble of the seventh year, it is permitted to wash in it. But if he is an important man, he should not wash in it.

Let us first of all explain the essence of this Mishnah and afterwards explain each word.

It is necessary to know that 7th year fruits are forbidden to be stored or hidden away or traded, as we've said, and if someone sold any of them the money obtained would be 7th year money and forbidden to be stored or hidden away or traded, as we have explained. One can only buy food with this money food and eat it with the holiness 7th year.

And it is forbidden to give 7th year money to an "am ha-aretz" because he is suspected of perhaps storing it or hiding it away or not using it to buy food. When we see an "am ha-aretz" selling fruits in the seventh year, if these fruits are among the things which people are accustomed to store up, such as figs or grapes or wheat one is forbidden to buy from him, even at reduced prices, because someone who buys from him is giving him 7th year money.

But if the fruits are among the things which normally grow ownerless in desert places it is permitted to buy from him at reduced prices a quantity that would give one food for three meals . . . . . and one doesn't sell more than three meals' quantity of fruit to an "am ha-aretz" because he might store it or hide it away against the law . . .

Rue, goosefoot, purslane, hill coriander, celery, and meadow-berries, are exempt from tithes. And they may be purchased from anyone during the sabbatical year, since such produce is not usually stored.

Rabbi Judah says: aftergrowths of mustard are permitted, since transgressors are not suspected concerning them.

Rabbi Shimon says: all aftergrowths are permitted, with the exception of the aftergrowths of cabbage, since such cannot be placed within the category of field-vegetables.

But the sages say: all aftergrowths are forbidden.

Removal. I've already said a number of times that I will explain this concept in the current tractate.

It relates to the text in Leviticus 25:7-8 saying that the produce of the seventh year shall be for your cattle and for the beasts of the field in your land to eat.

And we mention in the Sifra that just as a beast of the field that does not belong to you should be able to eat, surely cattle that does belong to you should be able to do so too.

From this idea, that as long as the beasts of the field can eat you are permitted to feed your cattle in your house, we learn as follows.

If a person collects a certain species of fruit or seed and brings it into his house he can eat from it for as long as this species is to be found in the trees and the fields. When the species ceases to be found in the fields he is obliged to remove what is in his house from his domain. This is the 'Removal' mentioned in the tractate of Shevi'it.

. . . . in the case of figs that he has collected and spread out and dried . . . He removes all the dry figs in his domain or eats them if he can or burns them, or throws them into the sea.

This is 'Removal' and it also applies to money gained from any item discussed previously because the money requires 'Removal'.

...

There are three territories in respect to the law of removal: Judea, Transjordan, and Galilee.

And there are three territories in each one. Upper Galilee, lower Galilee, and the valley. From Kefar Hananiah upwards, the region where sycamores do not grow, is Upper Galilee. From Kefar Hananiah downwards, where the sycamores do grow, is Lower Galilee. The borders of Tiberias are the valley.

Those of Judea are: the mountain region, the plains, and the valley. The plains of Lod are like the plains of the south, and its mountain region is like the King’s Mountain.

From Bet Horon to the sea is considered as one land.

Why did they speak of three territories? So that they may eat in each country until the last of the seventh year produce in that country is ended.

Rabbi Shimon says: they have spoken of three countries only in the case of Judea, but all other territories are to be regarded as King’s Mountain.

And all other territories are the same with regard to the olive and date.

One may eat on the basis of produce that is ownerless but not on the basis of produce that is stored.

Rabbi Yose permits even when it was stored. One may continue to eat on the basis of the poor grains, or on the basis of the trees that yield bi-annually, but one may not eat on the basis of winter-grapes.

Rabbi Judah permits provided they began to ripen before the summer had ended.

One who preserved three kinds of vegetables in one jar: Rabbi Eliezer says they may be eaten only so long as the first still remains.

Rabbi Joshua says: even so long as the last remains.

Rabban Gamaliel says: when the like kind is no longer to be found in the field, the same kind in the jar must be removed, and the halachah agrees with him.

Rabbi Shimon says: all vegetables are regarded as one species in respect of the law of removal.

Purslane may be eaten until there is no more wild purslane in the valley of Bet Netopha.

One gathers moist herbs until the moisture has dried up. And one gathers dry until the second rainfall.

Leaves of reeds and of leaves of the vine until they fall from the stems. And one gathers dry until the second rainfall.

Rabbi Akiba says: in all these cases, [they may be eaten] until the second rainfall.

Rav Ḥisda said: Rabbi Yosi taught: When is the first rainfall?

The earliest is on the third of Marḥeshvan, the intermediate is on the seventh of the month, and the latest is on the seventeenth of the month. This is the statement of Rabbi Meir.

Rabbi Yehuda says: The earliest is on the seventh of Marḥeshvan, the intermediate is on the seventeenth, and the latest is on the twenty-third.

Similarly, if one rents a house to someone “until the rains,” it means until the second rainfall.

Or if one had vowed not to derive any benefit from his friend “until the rains” it means until the second rainfall.

Until when may the poor enter the orchards? [in ordinary years] Until the second rainfall.

And when may one begin to enjoy or burn the straw and stubble of sabbatical produce? After the second rainfall.

If one had sabbatical produce and the time of removal came, he gives everyone food for three meals.

Rabbi Judah says: the poor may eat from it even after the removal, but not the rich. But Rabbi Yose says: both the poor and the rich may eat after the removal.

If one had inherited seventh year produce or had received them as a gift: Rabbi Eliezer says: they must be given to anyone who eats them.

But the sages say: the sinner must not benefit, rather it should be sold to anyone who eats it, and its price divided among everyone.

If one eats dough of seventh year before hallah was taken from it, he is guilty of death.

Every seventh year you shall make a release. This shall be the release: all creditors shall release debt that they claim from their fellow; they shall not press their fellow or brother, for the release proclaimed is God's.

Beware lest you harbor the base thought, “The seventh year, the year of release, is approaching,” so that you look meanly at your poor brother and give nothing to him — he will cry out to God against you, and you will be guilty.

The sabbatical year releases a debt in a document and one not in a document.

An account at a shop is not released, but if it had been converted into the form of a loan, then it is released. Rabbi Judah says: the first debt is always released.

A worker's wage is not released, but if it had been converted into a loan it is released.

Rabbi Yose says: [payment for] any work that ceases with the seventh year, is released, but if it does not cease with the seventh year it is not released.

Someone who slaughters a cow and divides it up on Rosh Hashanah : If the month had been intercalated [an extra day added], it is cancelled. [must have been on last day of 7th year]

But if it had not been intercalated, it is not cancelled.

The rapist, the seducer, the defamer, and all other actions of the court are not cancelled.

Someone who loans and takes a pledge, and someone who hands over his debts to a court, is not cancelled.

A prozbul is not released. This was one of the things enacted by Hillel the elder.

When he observed people refraining from lending to one another, and transgressing what is written in the Torah:

“Beware lest you harbor the base thought, “The seventh year, the year of release, is approaching,” so that you look meanly at your poor brother and give nothing to him”,

Hillel enacted the prozbul.

"What you have with your brother your hand shall release": and not one who hands over his bills to beth-din

On this basis Hillel instituted the prozbul, for tikkun olam. For he saw the people ceasing to lend to one another and transgressing what was written in the Torah and therefore, arose and instituted the prozbul.

And this is the text of the prozbul:

"I transfer to you, [fill in names], the judges of [fill in place], every debt that I have,

so that I may collect it whenever I wish." And the judges sign below, or the witnesses..

This is the formula of the prozbul:

“I inform you, [fill in names], the judges of [fill in place], that every debt that I have, so that I may collect it whenever I wish.” And the judges sign below, or the witnesses.

A pre-dated prozbul is valid, but a post-dated one, is invalid [because it looks backward at past debts].

Pre-dated loan documents are invalid [because taking a mortage cannot be retrospective], but post-dated ones valid.

If one borrows from five persons, then one writes a separate prozbul for each.

But if five borrow from the same person, then he writes only one prozbul for them all.

A prozbul is written only for [debts secured by] land.

If he has none, then he can give him title to a share, however small, of his own field.

If he had land pledged in a city, a prozbul can be written on it.

Rabbi Hutzpit says: a prozbul may be written for a man on the security of his wife's property, or for an orphan on the security of property belonging to his guardian.

A bee-hive. Rabbi Eliezer says it is like land and a prozbul may be written on it and it is not susceptible to uncleanness while it remains in its place, and one who takes honey from it on Shabbat is liable.

The sages say: it is not like land [it is a vessel!], a prozbul may not be written on it, it is susceptible to uncleanness while in its place, and one who takes honey from it on Shabbat is exempt.

If someone repays a debt in the seventh year, he should say to him: “I release it.”

He says: “Even so.”

He may then accept it from him, because it says: “And this is the word of the release” (Deuteronomy 15:2).

Similarly, when a killer has been exiled to a city of refuge, and the citizens want to honour him, he should say to them: “I am a killer.”

They say: “Even so."

He may then accept it from them, because it says: “And this is the word of the murderer” (Deuteronomy 19:4).

How?

If he took the fruit from him but did not give him money, he cannot cancel.

If he gave him money but had not yet taken the fruit from him, he can cancel.

But they said:

He who punished the people of the generation of the flood and the generation of the dispersion will, in the future, punish whoever whoever does not stand by his word.

If someone repays his debts after the seventh year, the spirit of the sages takes pleasure from him.

If someone borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the spirit of the sages takes pleasure from him.

Movable property can only be acquired by the act of taking, but if someone fulfills his word, the spirit of the sages takes pleasure from him.

We will return to you, Tractate Shevi'it, and you will return to us; our mind is on you, Tractate Shevi'it, and your mind is on us; we will not forget you, Tractate Shevi'it, and you will not forget us – not in this world and not in the next world.