משנה: מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית בֵּין מִמַּעְייָן שֶׁיּוֹצֵא בַּתְּחִילָּה בֵּין מִמַּעְייָן שֶׁאֵין יוֹצֵא בַּתְּחִילָּה. אֲבָל לֹא מִמֵּי גְשָׁמִים וְלֹא מִמֵּי קֵילוֹן. וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים׃ MISHNAH: One waters irrigated plots on the holiday1In this Tractate, “holiday” always means “intermediate days of Passover or Tabernacles.” While there is no verse forbidding work on these days, by rabbinic custom only agricultural work necessary to avoid losses and not involving excessive effort is permitted. and in the Sabbatical year both from a well which flows newly2Even though there is some work involved in guiding the waters of a new source to the plots. and from a well which does not flow newly, but neither from rain water nor from pumped water3Greek κήλων “pump-handle”. Pumping water for intensive agriculture would be excessive work on a holiday., nor does one make beds for vines4Walled circular depressions around vines for purposes of irrigation. They may be serviced but not made anew..
הלכה: מַשְׁקִין בֵּית הַשְּׁלָחִין כול׳. נִיחָא מַעְייָן שֶׁלֹּא יָצָא כַתְּחִילָּה. מַעְייָן שֶׁיּוֹצֵא כַתְּחִילָּה. וְלֹא טָרִיחַ הוּא. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מַשְׁקִין מִמֶּנּוּ אֲפִילוּ שְׂדֵה בֵית הַבַּעַל. אָמַר רִבִּי יוֹסֵי. דִּבְרֵי הַכֹּל כְּשֶׁהָיָה אֶחָד וְנַעֲשֶׂה שְׁנַיִם אוֹ שֶׁהָיוּ מֵימָיו מוּעֲטִין וְנִתְבָּֽרְכוּ. וְתַנֵּי כֵן. מַעְייָן שֶׁיָּצָא כַּתְּחִילָּה מַשְׁקִין מִמֶּנּוּ אֲפִילוּ שְׂדֵה בֵית הַבַּעַל. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אֵין מַשְׁקִין מִמֶּנּוּ אֶלָּא שְׂדֵה בֵית הַשְּׁלָחִין שֶׁחָֽרְבָה. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר מַשְׁקִין מִמֶּנּוּ דָּבָר שֶׁאֵינוֹ אָבֵד. וְדָבָר שֶׁהוּא טָרִיחַ. עַל דַּעְתוֹן דְּרַבָּנִן אֵין מַשְׁקִין מִמֶּנּוּ אֶלָּא דָבָר שֶׁהוּא אָבֵד וּבִלְבַד דָּבָר שֶׁאֵינוֹ טָרִיחַ. אָבֵד וְטָרִחַ מָה אָֽמְרֵי בָהּ רַבָּנִן. נִישְׁמְעִינָהּ מִן הָדָא. כָּל־שֶׁהִיא פְסֵידָה וְהוֹלֶכֶת זוֹ הִיא בֵּית הַשְּׁלָחִין. עָֽמְדָה מִלְּהַכְחִישׁ זוֹ בֵית הַבַּעַל. מַחְלוֹקֶת דְּרִבִּי מֵאִיר וַחֲכָמִים. עַד כַּמָּה תִשְׁהֵא וְתֵיעָשֶׂה בֵית הַשְּׁלָחִין. עַד כְּדֵי שֶׁתִּשְׁהֵא שְׁנַיִם שְׁלֹשָׁה יָמִים קוֹדֶם לָרֶגֶל. נִישְׁמְעִינָהּ מִן הָדָא. קבריי נְגַב קוֹמֵי מוֹעֲדָא תְּלָתָא יוֹמִין. חָזַר בְּמוֹעֲדָא. אֲתַא עוֹבְדָה קוֹמֵי רַב חוּנָה וְאָמַר. אִילֵּין דְּאַכְחֲשִׁין יִשְׁתְּייָן. אִילֵּין דְּלָא אַכְחֲשִׁין לָא יִשְׁתִּיִין. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי הוֹרוּן בְּהָדָא מְקֵרֶת דְּצִילַּייָא דַהֲווָת זֵרִיעָה סְעָרִין מֵיחַצְדִּינוּן בְּמּוֹעֲדָא דְּלָא יִפְקְעָן וְיֵיבְדָן. HALAKHAH: “One waters irrigated plots,” etc. One understands a well which does not flow newly. A well which flows newly? Is that not requiring effort8Since the water has to be directed to the desired spot, a bed has to be dug for the stream. This may involve more work than compatible with the idea of a holiday. (Differently in the Babli, 2a.)? But it follows Rebbi Meïr, as Rebbi Meïr says, one uses it to irrigate even a field depending on rain water9The general rule is that agricultural work is forbidden unless needed to avoid loss. A new well is a precious source; to waste its water would be great loss. Since the water is not yet channelled, it may be directed to any place desired.
A field not irrigated depends on rain water. The expression bet habba`al really is idolatrous since Ba`al, like the Greek Zeus, is rain (considered the god of rain).. Rebbi Yose said, it is the opinion of everybody if it was one and became two or its waters were few and it was blessed10In this case also no new bed has to be constructed.. We have stated thus11Tosephta 1:1, Babli 2a.: “From a well which flowed newly one irrigates even a field depending on rain water, the words of Rebbi Meïr; but the Sages are saying one uses it to irrigate only an irrigated plot which dried up10In this case also no new bed has to be constructed..” In the opinion of Rebbi Meïr one irrigates from it something not in danger of loss and something requiring effort. In the opinion of the rabbis one irrigates from it only something in danger of loss and only if not requiring effort. What do the rabbis say if there is danger of loss but it requires effort12This case is not covered by the Tosephta.? Let us hear from the following: Anything which is continuously losing value is an irrigated plot13Even a field used in extensive agriculture becomes one of intensive culture if it needs additional water to save the crop.. When it stopped weakening it is a field depending on rain water; the disagreement between Rebbi Meïr and the Sages14R. Meïr but not the Sages would allow additional irrigation.. How long does it have to be irrigated to become an irrigated field? Only if was irrigated two, three days before the holiday? Let us hear from the following: The Qabray15An otherwise unidentified Iraqi brook. dried up three days before the holiday, and it came back on the holiday. The case came before Rav Ḥuna who said, those weakened shall be irrigated, those not weakened may not be irrigated16A direct application of the rule spelled out before, following the Sages. In addition, it shows that anything happened more than 3 days before the holiday is disregarded, answering the question.. Rebbi Jonah and Rebbi Yose instructed about that cool shadowy place which was sown with barley that it should be cut on the holiday to avoid their cracking and being lost17They extend the rule which turns extensive into intensive agriculture to all cases, not only the supply of water..
נִיחָא מֵי קֵילוֹן. מֵי גְשָׁמִים. אָמַר רִבִּי יוֹחָנָן. גָּֽזְרוּ מֵי גְשָׁמִים מִפְּנֵי שֶׁהֵן כְּמֵי קֵילוֹן. רִבִּי בִּיסְנְא בְשֵׁם רִבִּי לָא. לֹא שָׁנוּ אֶלָּא בַּמּוֹעֵד. הָא בַשְּׂבִיעִית מוּתָּר. מַה בֵין שְׁבִיעִית מַה בֵין מוֹעֵד. שְׁבִיעִית עַל יְדֵי שֶׁהִיא מוּתֶּרֶת בַּמְּלָאכָה הִתִּירוּ בֵּין דָּבָר שֶׁהוּא טָרִיחַ בֵּין דָּבָר שֶׁאֵינוֹ טָרִיחַ. מוֹעֵד עַל יְדֵי שֶׁהוּא אָסוּר בַּמְּלָאכָה לֹא הִתִּירוּ אֶלָּא דָבָר שֶׁהוּא אָבֵד וּבִלְבַד דָּבָר שֶׁאֵינוֹ טָרִחַ. וְאִית דְּבָעֵי מִישְׁמְעִינָה מִן הָדָא. שְׁבִיעִית עַל יְדֵי שֶׁזְּמַנָּהּ מְרוּבָּה הִתִּירוּ. מוֹעֵד עַל יְדֵי שֶׁזְּמַנּוֹ קָצוֹר אָֽסְרוּ. אוֹתָן שִׁבְעַת יָמִים הָאַחֲרוֹנִים לֹא מִסְתַּבְּרָא מֵיעַבְדִּינוּן כְּשִׁבְעַת יִמֵי הָרֶגֶל וְיִהְיוּ אֲסוּרִין. One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water18Babli 4a.. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. 19There is a close parallel to this text in Ševi`it2:10 (Notes 107–109). What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. 20From here on to almost the end of the Tractate there are Genizah fragments edited by L. Ginzberg (G). Then these last seven days should be compared to the seven days of a holiday and be forbidden21The last seven days of the Sabbatical then should be treated like intermediate days of a holiday in these matters. Since this is nowhere stated, the second argument is rejected..
רִבִּי יִרְמְיָה בָעֵי. מֵי תַמְצִיּוֹת שֶׁלֹּא פָֽסְקוּ מָה הֵן. נִישְׁמְעִינָהּ מִן הָדָא. אֵילּוּ הֵן מֵי תַמְצִיּוֹת. כָּל־זְמַן שֶׁהַגְּשָׁמִים יוֹרְדִין וְהֶהָרִים בּוֹצְצִין. פָּֽסְקוּ גְשָׁמִים אַף עַל פִּי שֶׁהֶהָרִים בּוֹצְצִין הֲרֵי הֵן כְּמֵי תַמְצִיּוֹת. פָּֽסְקוּ מִלִּהְיוֹת בּוֹצְצִין הֲרֵי הֵן כְּמֵי גֵּבִייִם. עַד אֵיכָן. חִייָה בַּר בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. עַד כְּדֵי שֶׁתִּפְרַח חברית. רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי בְשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִייָה. עַד כְּדֵי שֶׁייֵעָשׂוּ כְּרַגְלֵי הָאַווָז. רִבִּי יִרְמְיָה בָעֵי. פָּֽרְחָה חברית וְלֹא פָֽסְקוּ. לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה כְּמַעֲייָן אוֹ מִיכָּן וְלָבֹא. לֵיי דָא מִילָּה. הִטְבִּיל בּוֹ מַחֲטִים וְצִינּוֹרוֹת. אִין תֵּימַר. לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה מַעֲייָן. טָהֲרוּ. אִין תֵּימַר. מִכָּן וְלָבֹא. לֹא טָהֲרוּ. רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי שָׁאַל. אִילֵּין אַגַטַרְגַטַייָא מָה אַתְּ עֲבִיד לוֹן. כְּמֵי קֵילוֹן אוֹ אֵינָן כְּמֵי קֵילוֹן. בְּרֵיכָה שֶׁנִּתְמַלְאֵת מִן הַמַּעֲייָן וְהִפְסִיק הַמְּעַייָן מִתּוֹכָהּ מָהוּ לְהַשְׁקוֹת מִמֶּנָּה. נִישְׁמְעִינָהּ מִן הָדָא. אֲבָל אֵין מַשְׁקִין לֹא מִמֵּי הַגְּשָׁמִים וְלֹא מִמֵּי הַקֵּילוֹן. מָה אֲנָן קַייָמִין. אִם בְּשָׁעָה שֶׁהַגְּשָׁמִים יוֹרְדִין. וַהֲלֹא כְמוּשָּׁקִין לַיָּם הַגָּדוֹל הֵן. אֶלָּא כִי נָן קַייָמִין בְּשָׁעָה שֶׁפָּֽסְקוּ גְשָׁמִים. אִם בְּשָׁעָה שֶׁפָּֽסְקוּ גְשָׁמִים לֹא כִבְרֵיכָה שֶׁנִּתְמַלְאֵת מִן הַמַּעֲייָן וְהִפְסִיק הַמְּעַייָן מִתּוֹכָהּ הִיא. וְאַתְּ אָמַר. אֵין מַשְׁקִין מִמֶּנָּה. הָדָא אָֽמְרָה. בְּרֵיכָה שֶׁנִּתְמַלְאֵת מִן הַמַּעֲייָן וְהִפְסִיק הַמְּעַייָן מִתּוֹכָהּ אֵין מַשְׁקִין מִמֶּנָּה. בְּרֵיכָה שֶׁנִּתְמַלְאֵת מִן הַקֵּילוֹן וְהִמְשִׁיךְ הַמְּעַייָן לְתוֹכָהּ מָהוּ לְהַשְׁקוֹת מִמֶּנָּה. נִישְׁמְעִינָהּ מִן הָדָא. שְׂדֵה בֵית הַשְּׁלָחִין שֶׁנִּיטּוֹפָה לְתוֹךְ שְׂדֵה בֵית הַשְּׁלָחִין אַחֶרֶת מַשְׁקִין מִמֶּנָּה. אָמַר רִבִּי יִרְמְיָה וְעוֹדָהּ מְנַטֶּפֶת. וְכִי מַחְמַת הַנִּיטּוּף הִיא יְכוֹלָה לְהַשְׁקוֹת. לֹא מַחְמַת עַצְמָהּ שֶׁהִיא מְלֵיאָה. וְאַתְּ אָמַר. מַשְׁקִין מִמֶּנָּה. הָדָא אָֽמְרָה. בְּרֵיכָה שֶׁנִּתְמַלְאֵת מִן הַקֵּילוֹן וְהִמְשִׁיךְ הַמְּעַייָן לְתוֹכָהּ מַשְׁקִין מִמֶּנָּה. וְתַנֵּי שְׁמוּאֵל כֵּן. הַפוסקון וְהַבְּרֵיכָה שֶׁמִילָּאָן קוֹדֶם לָרֶגֶל לֹא יַשְׁקֶה מֵהֶן בָרֶגֶל. אִם הָֽיְתָה אַמַּת הַמַּיִם עוֹבֶרֶת בֵּינֵיהֶן מַשְׁקֶה מֵהֶן וְאֵינוֹ נִמְנַע. Rebbi Jeremiah asked, what is the status of uninterrupted rest-water22Water which is caused by rain but at the time of use it does not rain.? Let us hear from the following23Tosephta Miqwaot1:13.: “What is rest-water? All the time that it rains and the mountains are muddy24This is rain water, of restricted use for miqwaot.; after the rain stopped and the mountains still are muddy it is rest-water. When they are no longer muddy it is like cistern water.” How far? Ḥiyya bar Abun25Usually he is called R. Ḥiyya; the reason for the omission of his title and the addition of his patronymic are a riddle. in the name of Rebbi Joḥanan: Until the soft soil26Translation following G, reading the word as Arabic ברתׄ. produces flowers. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: Until they become like goose feet27That single drops are spread out like the impressions of goose feet.. Rebbi Jeremiah asked: If the soft soil produced flowers before it stopped? Is it considered like a source28Which purifies everything immersed in it. retroactively or only for the future? In which respect? If he immersed in it needles and hooks29Crotchet needles. These are small and can be immersed in water too shallow to be used to immerse larger items but still part of a connected body of water measuring 40 seah.. If you are saying that retroactively it is considered like a source they are pure, only for the the future they are impure. Rebbi Eleazar ben Rebbi Yose asked, how do you treat these waterfalls30Latin cataracta, explanation of Arukh, completely justified by the reading of G.? Like pumped water or not like pumped water? May one irrigate from a pond which was filled from a well, but water supply from the well stopped? Let us hear from the following: “but one irrigates neither from rain water nor from pumped water3Greek κήλων “pump-handle”. Pumping water for intensive agriculture would be excessive work on a holiday..” Where do we hold? If in a time when it rains, is it not as if irrigating the ocean31This and the following arguments can be summarized simply by stating that the original source of the water in the pond is irrelevant. Using the water for irrigation on a holiday is permitted if the pond is replenished by a permitted source and forbidden if replenished by a forbidden source. Babli 4a.? But we must hold in the time when the rain stopped. If it is in the time when the rain stopped, is this not like a pond which was filled from a well, but water supply from the well stopped? Since you are saying that one does not irrigate from it this implies that one does not irrigate from a pond which was filled from a well, but water supply from the well stopped31This and the following arguments can be summarized simply by stating that the original source of the water in the pond is irrelevant. Using the water for irrigation on a holiday is permitted if the pond is replenished by a permitted source and forbidden if replenished by a forbidden source. Babli 4a.. May one irrigate from a pond which was filled with pumped water but one channelled well water into it32Latin piscina.? Let us hear from the following: One irrigates from an irrigated field which drips into another irrigated field. Rebbi Jeremiah said, as long as it drips. Is one able to irrigate because of the dripping, is it not rather because it is full? This implies that one irrigates from a pond which was filled with pumped water but one channelled well water into it. Samuel stated thus: One does not irrigate on a holiday from pools32Latin piscina. and ponds which were filled before the holiday. But one irrigates without hesitation if a water channel passes through them.
וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים׃ אֵילּוּ הֵן עוּגִיּוֹת אֵילּוּ הֵן הַבָּדִידִין שֶׁבָעִיקָּרֵי אֵילָּנוֹת. כַּיי דְתַנִּינָן תַּמָּן. יַד הַבָּדִיד אַרְבָּעָה. “Nor does one make beds for vines4Walled circular depressions around vines for purposes of irrigation. They may be serviced but not made anew..” The beds are furrows around the roots of the trees, as we have stated there33Kelim 29:7" href="/Mishnah_Kelim.29.7">Mishnah Kelim 29:7., “the handle of the spade is four {handbreadths}35This corresponds to the division of Mishnaiot in the Babli where the second part of Mishnah 1 is formulated as separate Mishnah..”