דִּלְמָא אָתֵי לְאִינְפּוּלֵי. אֲבָל מַעְיָין שֶׁלֹּא יָצָא בַּתְּחִילָּה, דְּלָא אָתֵי לְאִינְפּוּלֵי – אֲפִילּוּ בֵּית הַבַּעַל נַמִי.

as it is likely to collapse. But in the case of a spring that did not just emerge, which is not likely to collapse because its walls have already stabilized, even a field that ordinarily suffices with rainwater may be irrigated.

אִם כֵּן מַתְנִיתִין אַמַּאן תְּרַמְיָיהּ? אֶלָּא: לְרַבִּי יְהוּדָה לָא שְׁנָא מַעְיָין שֶׁיָּצָא בַּתְּחִילָּה וְלָא שְׁנָא מַעְיָין שֶׁלֹּא יָצָא בַּתְּחִילָּה, בֵּית הַשְּׁלָחִין – אִין, בֵּית הַבַּעַל – לָא. וְהַאי דְּקָתָנֵי מַעְיָין שֶׁיָּצָא בַּתְּחִילָּה – לְהוֹדִיעֲךָ כֹּחוֹ דְּרַבִּי מֵאִיר, דַּאֲפִילּוּ מַעְיָין הַיּוֹצֵא בַּתְּחִילָּה מַשְׁקִין מִמֶּנּוּ אֲפִילּוּ שְׂדֵה הַבַּעַל.

The Gemara asks: If that were so, then to whom, i.e., to which tanna , would you attribute the mishna? Rather, it must be that according to the opinion of Rabbi Yehuda, a newly emerged spring is no different from a spring that did not just emerge. A field that requires irrigation, yes, it may be irrigated, while a field that suffices with rainwater, no, it may not be irrigated. And the baraita opted to teach this dispute in the case of a newly emerged spring in order to convey the far-reaching nature of the opinion of Rabbi Meir, which states that one may irrigate even from a newly emerged spring, and even a field that suffices with rainwater.

אִתְּמַר, הַמְנַכֵּשׁ וְהַמַּשְׁקֶה מַיִם לִזְרָעִים בְּשַׁבָּת, מִשּׁוּם מַאי מַתְרִינַן בֵּיהּ? רַבָּה אָמַר: מִשּׁוּם חוֹרֵשׁ; רַב יוֹסֵף אָמַר: מִשּׁוּם זוֹרֵעַ.

§ It was stated that the amora’im disputed the following question: With regard to one who weeds or one who waters seedlings on Shabbat, for what prohibited labor do we forewarn him? Judicial punishment may be administered to a sinner only if he has been forewarned by two witnesses prior to the commission of his offense. This forewarning must include the specific transgression being violated, and on Shabbat it must include the specific category of prohibited labor that the action involves. Rabba said: It is due to the prohibition against plowing. Rav Yosef said: It is due to the prohibition against sowing.

אָמַר רַבָּה: כְּוָותִי דִּידִי מִסְתַּבְּרָא, מַה דַּרְכּוֹ שֶׁל חוֹרֵשׁ – לְרַפּוּיֵי אַרְעָא, הַאי נַמִי מַרְפּוּיֵי אַרְעָא. אָמַר רַב יוֹסֵף: כְּוָותִי דִּידִי מִסְתַּבְּרָא, מַה דַּרְכּוֹ שֶׁל זוֹרֵעַ – לְצַמּוּחֵי פֵּירָא, הָכָא נַמִי מְצַמַּח פֵּירָא.

Rabba said: According to my opinion it is reasonable. Just as the usual objective of plowing is to loosen the earth, so too, this, weeding or watering, loosens the earth. Rav Yosef said: According to my opinion, it is reasonable. Just as the usual objective of sowing is to cause the fruit to grow, here too, weeding or watering causes the fruit to grow.

אֲמַר לֵיהּ אַבַּיֵי לְרַבָּה: לְדִידָךְ קַשְׁיָא, וּלְרַב יוֹסֵף קַשְׁיָא. לְדִידָךְ קַשְׁיָא: מִשּׁוּם חוֹרֵשׁ אִין, מִשּׁוּם זוֹרֵעַ לֹא? לְרַב יוֹסֵף קַשְׁיָא: מִשּׁוּם זוֹרֵעַ אִין, מִשּׁוּם חוֹרֵשׁ לֹא?

Abaye said to Rabba: According to your opinion, it is difficult, and according to the opinion of Rav Yosef, it is difficult. Abaye explains: According to your opinion, it is difficult: Is it true that for the prohibition against plowing, yes, he is forewarned, but for the prohibition against sowing, no, he is not forewarned? Similarly, according to the opinion of Rav Yosef, it is difficult: Can it be that for the prohibition against sowing, yes, he is forewarned, but for the prohibition against plowing, no, he is not forewarned? Everyone should agree that weeding and watering fall under the categories of both plowing and sowing.

וְכִי תֵּימָא כָּל הֵיכָא דְּאִיכָּא תַּרְתֵּי לָא מִיחַיַּיב אֶלָּא חֲדָא, וְהָאָמַר רַב כַּהֲנָא: זוֹמֵר וְצָרִיךְ לָעֵצִים – חַיָּיב שְׁתַּיִם, אַחַת מִשּׁוּם נוֹטֵעַ וְאַחַת מִשּׁוּם קוֹצֵר.

And if you say that anywhere that there are two possible categories of prohibited labor into which a particular action might fall, one is liable to be punished for only one of them, didn’t Rav Kahana say: If one prunes the branches of a vine on Shabbat and he needs the wood for firewood or any other purpose, he is liable to bring two sin-offerings? He is liable to bring one sin-offering for violating the primary category of sowing, as pruning vines facilitates their growth, and so it is a sub-category of sowing. And he is liable to bring one sin-offering for violating the primary category of reaping, as the essence of reaping is detaching that which one needs from the ground. Since he needs the wood that he is detaching from the vine, his action is considered reaping. Consequently, one action that incorporates two prohibited labors causes liability for both.

קַשְׁיָא.

The Gemara concludes: Indeed, it is difficult according to both opinions.

אִיתִיבֵיהּ רַב יוֹסֵף לְרַבָּה: הַמְנַכֵּשׁ וְהַמְחַפֶּה לְכִלְאַיִם – לוֹקֶה. רַבִּי עֲקִיבָא אוֹמֵר: אַף הַמְקַיֵּים.

Rav Yosef raised an objection to the opinion of Rabba from what is taught in the following baraita : One who weeds in proximity to diverse kinds of seeds, or covers with earth the exposed roots of diverse kinds, is flogged for transgressing the prohibition against diverse kinds, i.e., tending different species of crops in one area of the same field, as it is stated: “You shall not sow your field with two kinds of seed” (Leviticus 19:19). Rabbi Akiva says: Even one who maintains in his field a mixture of species

בִּשְׁלָמָא לְדִידִי דְּאָמִינָא מִשּׁוּם זוֹרֵעַ – הַיְינוּ דַּאֲסִירָא זְרִיעָה בְּכִלְאַיִם. אֶלָּא לְדִידָךְ דְּאָמְרַתְּ מִשּׁוּם חוֹרֵשׁ חֲרִישָׁה בְּכִלְאַיִם מִי אֲסִירָא?

Rav Yosef explains: Granted, according to my opinion, that I say that one who weeds on Shabbat is forewarned for the prohibited labor of sowing, this is the reason he is liable to be punished with flogging for weeding diverse seeds: Sowing diverse kinds is prohibited. But according to you, who said that one who weeds on Shabbat is forewarned for plowing, why is one liable to be flogged for weeding in proximity to diverse kinds? Is plowing prohibited in connection with diverse kinds? At the time of plowing, there is no mixture of different species of crops, so plowing cannot be prohibited in this case.

אָמַר לֵיהּ: מִשּׁוּם מְקַיֵּים.

Rabba said to him: According to my opinion, one who weeds a field of diverse kinds is flogged not because he is guilty of plowing, but for violating the prohibition against maintaining a mixture of species in his field.

וְהָא מִדְּקָתָנֵי סֵיפָא: רַבִּי עֲקִיבָא אוֹמֵר אַף הַמְקַיֵּים, מִכְּלָל דְּתַנָּא קַמָּא לָאו מִשּׁוּם מְקַיֵּים הוּא!

The Gemara objects: However, from the fact that it teaches in the latter clause of the baraita that Rabbi Akiva says: Even one who maintains in his field a mixture of species is liable to be flogged, it may be inferred that according to the anonymous first tanna , the liability for weeding is not for maintaining diverse kinds, but for performing some other prohibited labor.

כּוּלָּהּ רַבִּי עֲקִיבָא הִיא, וּמַאי טַעַם קָאָמַר; מַאי טַעַם הַמְנַכֵּשׁ וְהַמְחַפֶּה בְּכִלְאַיִם לוֹקֶה – מִשּׁוּם מְקַיֵּים, שֶׁרַבִּי עֲקִיבָא אוֹמֵר אַף הַמְקַיֵּים.

The Gemara rejects this opinion: In fact, the entire baraita reflects the opinion of Rabbi Akiva, and it is stated in the style of what is the reason. The baraita should be understood as follows: What is the reason that one who weeds and one who covers the exposed roots of diverse kinds with earth is flogged? He is flogged for maintaining diverse kinds in his field, as Rabbi Akiva says: Even one who maintains in his field a mixture of species is flogged.

מַאי טַעְמָא דְּרַבִּי עֲקִיבָא? דְּתַנְיָא: ״שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם״. אֵין לִי אֶלָּא זוֹרֵעַ; מְקַיֵּים מִנַּיִין?

With regard to Rabbi Akiva’s opinion, the Gemara asks: What is the reason for Rabbi Akiva’s opinion? How did he derive this prohibition from the verses? The Gemara answers: As it is taught in a baraita : “You shall not sow your field with mingled seed” (Leviticus 19:19). I have derived from this verse that only sowing diverse kinds is prohibited. From where is it derived that maintaining diverse kinds, which does not involve any positive action, is also prohibited?

תַּלְמוּד לוֹמַר: ״כִּלְאַיִם שָׂדְךָ לֹא״.

The verse states: “Diverse kinds, you shall not sow your field with mingled seed” (Leviticus 19:19).

תְּנַן: מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית.

§ The Gemara returns to the original topic of discussion: We learned in the mishna: One may irrigate a field that requires irrigation on the intermediate days of a Festival as well as during the Sabbatical Year.

בִּשְׁלָמָא מוֹעֵד מִשּׁוּם טִירְחָא הוּא, וּבִמְקוֹם פְּסֵידָא שָׁרוּ רַבָּנַן. אֶלָּא שְׁבִיעִית, בֵּין לְמַאן דְּאָמַר מִשּׁוּם זוֹרֵעַ, וּבֵין לְמַאן דְּאָמַר מִשּׁוּם חוֹרֵשׁ – זְרִיעָה וַחֲרִישָׁה בַּשְּׁבִיעִית מִי שָׁרֵי?!

The Gemara asks: Granted, with regard to the intermediate days of a Festival, where the prohibition against irrigation is due to the mandate to avoid excessive exertion on the Festival, in a case of considerable loss, the Sages permitted one to exert himself. However, during the Sabbatical Year, both according to the one who said that one who waters is liable due to the prohibition against sowing, and according to the one who said that one is liable due to the prohibition against plowing, are sowing and plowing permitted during the Sabbatical Year? How can these actions be permitted when the Torah explicitly renders prohibited working the land during the Sabbatical Year?

אָמַר אַבַּיֵי: בַּשְּׁבִיעִית בַּזְּמַן הַזֶּה, וְרַבִּי הִיא. דְּתַנְיָא, רַבִּי אוֹמֵר: ״וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט״ – בִּשְׁתֵּי שְׁמִיטּוֹת הַכָּתוּב מְדַבֵּר, אַחַת שְׁמִיטַּת קַרְקַע וְאַחַת שְׁמִיטַּת כְּסָפִים.

Abaye said: The mishna is referring to the Sabbatical Year in the present time, when its prohibitions are only by rabbinic decree, and it is in accordance with the opinion of Rabbi Yehuda HaNasi. As it is taught in a baraita that Rabbi Yehuda HaNasi says: When the verse states: “And this is the manner of the release, every creditor will release that which he has lent to his neighbor” (Deuteronomy 15:2), the verse speaks of two releases: One is the release of land, that one must refrain from working the land, and the other is the release of money, that one must refrain from collecting debts.

בִּזְמַן שֶׁאַתָּה מְשַׁמֵּט קַרְקַע – אַתָּה מְשַׁמֵּט כְּסָפִים, וּבִזְמַן שֶׁאִי אַתָּה מְשַׁמֵּט קַרְקַע – אִי אַתָּה מְשַׁמֵּט כְּסָפִים.

This verse equates these two releases, indicating that when you are mandated by Torah law to release land, you must release money, and when you are not mandated to release land, you need not release money. This indicates that according to Rabbi Yehuda HaNasi, at the present time, the release of land is not mandated by Torah law. Therefore, observance of the Sabbatical Year is mandated only by rabbinic law, and the Sages were lenient in a case of significant loss.

רָבָא אָמַר: אֲפִילּוּ תֵּימָא רַבָּנַן, אָבוֹת אֲסַר רַחֲמָנָא,

Rava said: Even if you say that the mishna was taught in accordance with the opinion of the Rabbis, who disagree with Rabbi Yehuda HaNasi and maintain that the observance of the Sabbatical Year, even at the present time, is mandated by Torah law, one can understand the leniency in the mishna. The reason for the leniency with regard to irrigation is because only primary categories of labor were prohibited by the Merciful One, i.e., by Torah law,