Moed Katan

[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.1 Says R. Ishmael, [It is purely a Sabbath law]; as the ploughing [here forbidden on Sabbath] is optional ploughing,2 so is the reaping [here mentioned] optional reaping; outside this [law] is the reaping [of the new barley] for the ‘omer’3 which is a religious duty [by ordinance]!4 — 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;5 whereas the texts are for the prohibition of old trees.6 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,7 whereas the texts [serve as basis] according to R. Akiba. But R. Johanan said that Rabban Gamaliel and his Beth din abrogated those [restrictions] on Biblical authority. What was the reason? He deduced it by equating the term ‘Sabbath’ common to both8 the Sabbath-year and the Sabbath of Creation9 [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]8 come and eradicate a halachah [-usage]; and [likewise] on the view that it is [based on] a Biblical text, can a gezerah shawah8 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. 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;10 but in times when the Temple is no longer standing the tradition of this halachah-usage does not apply. 11 BUT IT MAY NOT BE WATERED FROM [STORED] RAIN NOR BY THAT OF A SWIPE-WELL. 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.12 R. Ashi said: Rain water itself may [sometimes] come to be [just as difficult to draw13 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.14 One Master15 is in agreement with [the statement of] R. Zera, while the other16 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’. R. Jeremiah put all objection to him [R. Zera]: BUT... NOT WATERED FROM [STORED] RAIN NOR BY THAT OF A SWIPE-WELL!17 — Said R. Zera to him: Jeremiah, my son, these Babylonian pools are like water [pools] that do not fail.18 Our Rabbis taught: Ditches and pools19 [even though] filled with water on the day before the festival are debarred from being used for watering during the festival week,20 but if a canal passes between them they may be used. Said R. Papa: This is only provided that the greater part of that field obtains its supply from that canal.21 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. if it [the field] does not get enough drink on [this] one day, it will [soon] get its drink in two or three days.’22 Our Rabbis taught: ‘If a pool gets tricklings from23 an irrigated field [higher up], it may be used for watering another field’.24 But is it not going [ultimately] to give out? — Said R. Jeremiah: For the present at any rate it is still trickling! Said Abaye: This is [permitted] only so long as the first source has not given out.25 It has been taught: R. Simeon b. Menassia says: Where two cultivated beds lie one above the other, one should not26 draw from the [supply of the] lower to water the upper. 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]27 for the vegetables if they are to be eaten; but if it is to improve their appearance it is forbidden’. Rabina and Rabbah of Thospia28 were [once] walking on the road when they saw a certain man drawing buckets of water during the festival week.29 Said Rabbah of Thospia to Rabina: Come, Sir, put a ban30 on him. Said Rabina to him, But is it not taught: ‘One may raise31 for vegetables to be eaten’? — Replied Rabbah, Do you think that this medallin means one may raise water [in buckets]?32 [No], what medallin means is flogging were it not for the inferences derived from the other text of Lev. XXV, 4-5, as expounded above, 3a. Cf. Tosaf. 3b s.v. hrva and Han. 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. Feast of Weeks, according to the field. a Sabbath, if that is the date. 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 feed the armies. V. his sguvu ,uthabv iuyka I, Vol. III, 58-59. from a shadoof. river, with all the extra trouble it involves.] the same should apply to the case of R. Zera.] vfhrcvu ihexhpv, which points to the Latin piscina, reservoir, swimming bath or fish-tank. going to exertion during the festival week. likely to entail exertion. kks) ‘to lift (vegetables)’ for thinning the beds. At present the first rendering is assumed].