Bava Metzia

is lenient in the matter.  — Said Abaye: R. Simeon b. Gamaliel's reason is in accordance With you, Master.  For the Master said: If one wishes his land to become sterile, let him sow it one year with wheat and the following with barley, one year lengthwise and the following crosswise.  Yet that is only if he does not plough it [after the harvest] and repeat [before sowing]; but if he does, no harm is done. [IF RENTED FOR] CEREALS, HE MAY NOT SOW PULSE, etc. Rab Judah taught Rabin: [If rented for] cereals, he may sow pulse. Said he to him: But did we not learn, [IF RENTED FOR] CEREALS, HE MAY NOT SOW PULSEE? — He replied: There is no difficulty; this [sc. my ruling] refers to ourselves; the other, to them [the Palestinians]. Rab Judah said to Rabin son of R. Nahman: My brother Rabin! The cress that grows among flax is not forbidden [to strangers] as robbery;  but that which grows on the borders [of the field] is so forbidden. Yet if it has become hardened for sowing,  even that which grows among the flax is forbidden as robbery. Why? — Because the damage is already done. Rab Judah said to Rabin son of R. Nahman: [Some of] these [fruits] of mine are really yours; and some of yours are really mine.  And the practice of abutting neighbours is to regard a tree as belonging to the field whither its roots tend. For it has been stated: If a tree stands by the boundary line [between two fields]: Rab said: Whither each is inclined, there it belongs; Samuel said: They share [therein]. An objection is raised: If a tree stands by the boundary, they [the owners of the adjacent fields] share therein. This refutes Rab's ruling! — Samuel interpreted this on Rab's views as meaning that it takes up the whole [breadth of] the boundary.  If so, why state it? — It is necessary [to teach it] only when its weight overhangs in one direction.  But even so, why state it? — I might think that he [one field owner] can say, 'Divide thus.'  Therefore we are informed that he can reply, 'What reason is there for dividing in this manner? Divide it otherwise!' Rab Judah said to Rabin son of R. Nahman: My brother Rabin, do not buy a field that is near a town; for R. Abbahu said in the name of R. Huna in Rab's name: One may not stand over his neighbour's field when its crop is full grown.  But that is not so! For when R. Abba met Rab's disciples, and asked them: what comments did Rab make upon these verses: Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out?  They answered him: Thus did Rab say: 'Blessed shalt thou be in the city' — that thy house shall be near a synagogue; 'and blessed shalt thou be in the field' — that thy property shall be near the city; 'Blessed shalt thou be when thou comest in' — that thou shalt not find thy wife in doubt of niddah  on returning home from thy travels; 'and blessed shalt thou be when thou goest out' — that thine offsprings shall be as thee.  Whereupon he observed: R. Johanan did not interpret thus, but: 'Blessed shalt thou be in the city' — that the privy closet shall be near to thy table,  but not the synagogue.  R. Johanan's interpretation is in accordance with his opinion, viz., One is rewarded for walking [to a synagogue]. 'And blessed shalt thou be in the field' — that thy estate shall be divided in three [equal] portions of cereals, Olives, and vines. 'Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out' — that thine exit from the world shall be as thine entry therein: just as thou enterest it without sin, so mayest thou leave it without!