משנה: פִּיסְקֵי עָרִיס שְׁמוֹנֶה אַמּוֹת וְעוֹד. וְכָל־מִידּוֹת שֶׁאָֽמְרוּ חֲכָמִים בַּכֶּרֶם אֵין בָּהֶן וְעוֹד חוּץ מִפִּיסְקֵי עָרִיס. אֵילּוּ הֵן פִּיסְקֵי עָרִיס עָרִיס שֶׁחָרֵב מֵאֶמְצַע וְנִשְׁתַּייְרוּ בוֹ חָמֵשׁ גְּפָנִים מִכָּן וְחָמֵשׁ גְּפָנִים מִכָּן אִם יֵשׁ שָׁם שְׁמוֹנֶה אַמּוֹת לֹא יָבִיא זֶרַע לְשָׁם. שְׁמוֹנֶה אַמּוֹת וְעוֹד נוֹתְנִין לוֹ עֲבוֹדָתוֹ וְזוֹרֵעַ אֶת הַמּוֹתָר. עָרִיס שֶׁהוּא יוֹצֵא מִן הַכּוֹתֶל מִתּוֹךְ קֶרֶן וְכָלָה. נוֹתְנִין לוֹ עֲבוֹדָתוֹ וְזוֹרֵעַ אֶת הַמּוֹתָר. רִבִּי יוֹסֵה אָמַר אִם אֵין שָׁם אַרְבַּע אַמּוֹת לֹא יָבִיא זֶרַע לְשָׁם. הַקָּנִים הַיּוֹצְאִין מִן הֶעָרִיס חַס עֲלֵיהֶן לִפְסָקָן כְּנֶגְדָּן מוּתָּר. עֲשָׂאָן כְּדֵי שֶׁיְהַלֵּךְ בָּהֶן הֶחָדָשׁ אָסוּר. הַָפֶּרַח הַיּוֹצֵא מִן הֶעָרִיס רוֹאִין אוֹתוֹ כִּילּוּ מְטוּטֶּלֶת תְּלוּיָה בוֹ כְּנֶגְדּוֹ אָסוּר. וְכֵן בְּדָלִית. הַמּוֹתֵחַ זְמוֹרָה מֵאִילָן לְאִילָן תַּחְתֶּיהָ אָסוּר. סִיפְּקָהּ בְּחֶבֶל אוֹ בְגָמֵי תַּחַת הַסִּיפּוּק מוּתָּר. עֲשָׂאוֹ כְדֵי שֶׁיְהַלֵּךְ עָלָיו הֶחָדָשׁ אָסוּר. MISHNAH: An interrupted trellis is more than eight cubits. No linear measurement stated by the Sages requires “more than” except an interrupted trellis. What is an interrupted trellis? A trellis [whose vines are] dried up in its middle, but there remained five vines on each side51One vine in the middle died. The original large trellis is now split into two small legal trellises.. If between them are eight cubits, one should not sow there. If there are more than eight cubits, one gives each side its working space52The usual six hand-breadths around the trellises in each direction. and he may sow the rest.
A trellis which starts from a wall in a corner and ends there68According to Maimonides, the trellis itself is built parallel to the walls, forming an angle. According to R. Simson (and apparently R. Abraham ben David), the five vines are in a straight line from one wall to the other, forming the base of a right triangle of which parts of the two walls form the legs. Then six hand-breadths from the base in the triangle are forbidden, the remainder may be sown even if the altitude of the triangle is less than four cubits., one gives it its working space and he may sow the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there69Cf. Mishnah 5:4, Note 56.. Sticks that stand out from the trellis, if he worries whether to remove them70The trellis has irregular cross beams. If he would like to cut them to one size but for some reason (e. g., not to touch a shaky trellis) does not do it, the excess width does not interfere with sowing. But if he intends to use the beams to support extending branches and leaves then they are part of the trellis and forbidden., then under them it is permitted, but if he made them so that the new growth can expand on them, it is forbidden.
One looks at a blossom that comes out from the trellis as if a plumb-line were hanging down from it; under it it is forbidden72Any growth expanding over the sides of the trellis extends the area under which nothing can be sown (plus its six hand-breadths of working space).. The same holds for a branch73A branch of a single vine. The forbidden space is the interior of the parallel figure in distance 6 of the orthogonal projection of the entire vine into the ground.. Under a shoot of vine drawn from one tree to another, it is forbidden74Naturally plus six hand-breadths on each side.. If he binds them together with a rope or bast, under the binding it is permitted75The vine is not long enough to reach from one tree to the next; the vintner tied a rope around the end of the shoot and the tree. Then the rope is not a vine and not subject to the laws of kilaim. But if the rope was drawn to support future growth of the vine or other shoots that will appear in the growing season, it becomes subject to the laws of vines.. But if he did that to accomodate future growth, it is forbidden.
הלכה: לֵית הָדָא פְלִיגָא עַל רִבִּי זְעִירָא. דְּרִבִּי זְעִירָא אָמַר שְׁמוֹנֶה חוּץ מִמָּקוֹם כָּרְתִּין. פָּתַר לָהּ שְׁמוֹנֶה אַמּוֹת וְכָל־שֶׁהוּא. וְלָמָּה לֹא תַנִינְתָהּ דְּלֹא תִיסְבּוֹר כְּהַהִיא דְּאָמַר רִבִּי יוֹחָנָן כָּל־מִידּוֹת שֶׁאָֽמְרוּ חֲכָמִים וְעוֹד טֶפַח וְהָהֵן רִיבָה צִיבְחַד לְפוּם כֵן לֹא תַנִיתָהּ. HALAKHAH: Does this not disagree with Rebbi Zeïra since Rebbi Zeïra said53Halakhah 4:8, speaking of the parallel rules for vineyards., eight except for the place of the trunks? Explain that as eight cubits and a little more54Less than a hand-breadth. As explained here, the minimal length of which formal congnizance is taken is a hand-breadth, one sixth of a cubit; smaller distances are not enumerated in the Mishnah. If the Mishnah (Eruvin1:3, Ahilut 12:6) states that the circumference of a circle of diameter 1 is 3 it means that 3 ≤ π ≤ 19/6 (3 ≤ π ≤ 16/5).. And why has this not been stated? Are you not concurring with Rebbi Joḥanan that in all linear measurements stated by the Sages, “more than” means [more by] a hand-breadth55The Tosephta (Kilaim 4:9) explains: כמה הוא ועוד אחד מששה טפחים באמה. “How much is ‘more than’? One of six hand-breadths per cubit.” The correct interpretation has been given by R. S. Lieberman: In Tosephta Kelim,Baba Meẓia‘ 6:13, R. Meïr declares the cubits used in a vineyard to be cubits of five hand-breadths (cf. Chapter 5, Note 27). The Tosephta here redefines the hand-breadth to be added as one new hand-breadth, when 6 new hand-breadths are 5 common hand-breadths or one vine cubit. According to the Tosephta, “more than” means at least ⅚ of a common cubit. This Tosephta text is in the manuscript and the editio princeps. R. Isaac Simponti, R. Simson and R. Abraham ben David read “one sixth of a cubit”, leaving open the possibility that hand-breadth and cubit are the standard ones. Maimonides has another reading, “1/60 cubit”, supported by Caphtor Waperaḥ and R. Bezalel Ashkenazi. However, as R. Abraham ben David points out, such a text would contradict the Yerushalmi here; the length added by R. Zeïra is certainly more than a tenth of a hand-breadth.? But what he added is little, therefore it was not stated.
רִבִּי יוֹנָה בָּעֵי לָמָּה לֵי נָן אָֽמְרִין כָּל־מִידּוֹת שֶׁאָֽמְרוּ חֲכָמִים אֵין בָּהֶן וְעוֹד חוּץ מִפִּיסְקֵי עָרִיס. וְהָתַנִּינָן עֲשֶׂרֶת קַבִּין יְרוּשַׁלְמִייִם שֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנִין וְעֹדוּוייָן. תַּמָּן לְמִידּוֹת וְכָאן לְאַמּוֹת. וְהָתַנִּינָן אָמַר רִבִּי יוֹסֵי בֶּן מְשׁוּלָּם אוֹמֵר וְעוֹד קַב לְמֵאָה סְאָה שְׁתוּת לִמְדַּמֵּע. תַּמָּן לְמִידּוֹת וְכָאן לְאַמּוֹת. וְהָתַנִּינָן אָמַר רִבִּי יוּדָה בֶּן בָּבָא הַגִּינָּה וְהַקַּרְפֵּף שֶׁהִיא שִׁבְעִים וְשִׁיֵּרִיים עַל שִׁבְעִים וְשִׁיֵּרִיים. שְׁמוּאֵל אָמַר בִּשְׁנֵי שְׁלִישֵׁי אָמָּה שָׁנוּ. Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state56Mishnah Menaḥot 7:2: “The flour sacrifice of a Nazir came in two parts, loaves and flatbreads, but no paste (from flour and oil). It turns out that these are 10 Jerusalem qab which equal six esronim and excess.” Mishnah 7:1 had stated that the three kinds of bread for a thanksgiving sacrifice came from 10 esronim which were 15 Jerusalem qab. Hence, the breads of the Nazir are 6⅔ esronim. The “excess” (in the Hebrew, an otherwise nonexisting plural of “more”) is ⅔ issaron. We use the expression “more” in a domain other than vineyards.: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state57Mishnah Terumot 4:7: “R. Eliezer says, heave can be lifted by one in 101. Rebbi Joshua says, by one in more than 100; that ‘more’ has no measure. Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”. Dema‘, the mixture of profane food and heave, was discussed in Demay, Chapter 4, Note 27. If the amount of heave is small, it is possible to remove an amount equal to the heave and transfer the holiness to that food; the remainder of the food then returns to profane status. R. Eliezer states that in this respect “small” means at most 1 in 100 (1 part heave in 101 overall). R. Joshua requires that the amount be at most 1 in 99+ε; ε >0 being arbitrarily small. R. Yose ben Meshullam requires that the amount of heave be at most 1 in 99.1666̄; if the amount of heave is one seah, the amount of profane grain has to be 99 seah plus one sixth oí the amount causing the trouble, i. e., 99 ⅙ seah. {In Babli Eruvin 83a, “and more” is defined as one twentyfourth of the volume of an egg.}: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state58Mishnah Eruvin 2:5: “Additionally, R. Jehudah ben Baba said, one may carry (on the Sabbath) in a garden or a corral which measure seventy and a remainder by seventy and a remainder and are enclosed by a fence ten hand-breadths high on condition that they contain a watchman’s place.” On the Sabbath, one may carry his utensils in his house and in any enclosed space containing a human dwelling. Enclosed spaces no part of which is used as a human dwelling, such as vegetable plots and corrals, are accepted as private domain only if their surface area is not more that 5000 square cubits, the surface area of the enclosed space of the tabernacle (cf. Peah Chapter 2, Note 31). Since √5000 = 70.71068, R. Jehudah ben Baba’s remainder is 0.71068 cubits, a linear measure.: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit59Samuel notes that for non-mathematicians the domain is limited to 70 cubits 4 hand-breadths square, 70.666̄ cubits square. The excess over 70 is a genuine remainder, less than one cubit, but it is not a “more” which by definition can be at most one hand-breadth, the smallest unit of length accepted in these tractates of the Mishnah..
וְלָא שַׁנְייָא בֵּין שֶׁבָּנָה גֶדֶר וְאַחַר כָּךְ נָטַע אַחַת עֶשְׂרֵה גְפָנִים בֵּין שֶׁנָּטַע אַחַת עֶשְׂרֵה גְפָנִים וְאַחַר כָּךְ בָּנָה גֶדֶר וְאַחַר כָּךְ נִפְסְקָה הָאֶמְצָעִית יֵשׁ כָּאן עָרִיס וְיֵשׁ כָּאן פִּיסְקֵי עָרִיס. חָרֵב הַגֶּדֶר אֵין כָּאן עָרִיס וְלֹא פִּיסְקֵי עָרִיס. רִבִּי אֶבְדּוּמֵי אֲחַוָּה דְּרִבִּי יוֹסֵי בָּעֵי חָזַר וּבְנָייָהּ אַתְּ אָמַר חָזַר עָרִיס לִמְקוֹמוֹ וְדִכְװָתָהּ חָֽזְרוּ פִּיסְקֵי עָרִיס לִמְקוֹמָן. There is no difference whether one built a fence and then planted eleven vines or he planted eleven vines and then built a fence60Cf. Note 1 for a discussion of the role of the fence.. If the middle vine is destroyed we have trellis and interrupted trellis61There now are two legal trellises that form one interrupted trellis.. If the fence is destroyed, there is no trellis and no interrupted trellis. Rebbi Eudaimon, brother of Rebbi Yose, inquired: If he then rebuilt the fence, since the trellis was reconstituted, do you say that the interrupted trellis also was reconstituted62Since growing other crops in a vineyard is a potential transgression of a biblical prohibition, in doubt one has to take the more severe position. The absence of an answer therefore implies a positive answer.?
רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן מַעֲשֶׂה שֶׁשָּׂרַף רִבִי יוֹחָנָן בֶּן נוּרִי בְנַגְנֵיגָר. מַה שָׂרַף פִּיסְקֵי עָרִיס שָׂרַף. רִבִּי חִייָא בְשֵׁם רִבִּי יוֹחָנָן מַעֲשֶׂה שֶׁשָּׂרַף רִבִי יוֹחָנָן בֶּן נוּרִי בְנַגְנֵיגָר. מַה שָׂרַף בֵּין עָרִיס לַגֶּדֶר שָׂרַף. אָמַר רִבִּי יוֹסֵי קַשִּׁייְתָהּ קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא נִיחָא פִּיסְקֵי עָרִיס שָׂרַף דִּבְרֵי חֲכָמִים חֲלוּקִין עָלָיו. בֵּין עָרִיס לַגֶּדֶר שָׂרַף דִּבְרֵי חֲכָמִים חֲלוּקִין עָלָיו. וְלָא שְׁמִיעַ דְּאָמַר רִבִּי יַעֲקֹב בַּר אָחָא אִיתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ עָרִיס עַצְמוֹ מַהוּ רִבִּי יוֹחָנָן אָמַר אָסוּר וּמְקַדֵּשׁ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אָסוּר וּאֵינוֹ מְקַדֵּשׁ. Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar63Cf. Chapter 4, Note 58.. What did he burn? He burned an interrupted trellis64He considered the growth illegal and sanctified; therefore, he destroyed it by burning. Since this is recorded as a memorable event, it cannot be accepted as common practice; one does not make a statement every time an accepted law has been executed.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his65The majority follows Mishnah 7:3 that the prohibition of an interrupted trellis is rabbinical, not biblical. A crop growing there does not sanctify and should not be burned.. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify66According to R. Joḥanan, five vines on a trellis form a vineyard in the biblical sense; according to R. Simeon ben Laqish there is never a vineyard in the biblical sense unless it contains at least two parallel rows..
וְהוּא שֶׁיְּהֵא בְקֶרֶן זָוִית אַרְבָּעָה טְפָחִים כְּדֵי מָקוֹם. All this applies if in the corner there are four hand-breadths of empty space67The Mishnah is valid only if between any vine and any fence there are at least four hand-breadths of empty space; otherwise, six hand-breadths are forbidden around every vine, cf. Mishnah 5:4..
תַּנִּינָן הָכָא רִבִּי יוֹסֵי וְתַנִּינָתָהּ תַּמָּן. אִילּוּ תַנִּינָתָהּ הָכָא וְלֹא תַנִּינָתָהּ תַּמָּן הֲוֵינָן אָֽמְרִין הָכָא עַל יְדֵי שֶׁהִיא הִלְכַת עָרִיס אַתְּ אָמַר אָסוּר תַּמָּן עַל יְדֵי שֶׁאֵינוֹ הִלְכַת עָרִיס אַתְּ אָמַר מוּתָּר. הֲוֵי צוּרְכָה מַתְנֵי תַּמָּן. אוֹ אִילּוּ תַנִּינָתָהּ תַּמָּן וְלֹא תַנִּיתָהּ הָכָא הֲוֵינָן אָֽמְרִין תַּמָּן עַל יְדֵי שֶׁהוּא מְגוּפָּף מֵאַרְבַּע רוּחֹתָיו אַתְּ אָמַר אָסוּר הָכָא עַל יְדֵי שֶׁאֵינוֹ מְגוּפָּף מֵאַרְבַּע רוּחוֹתָיו אַתְּ אָמַר מוּתָּר. הֲוֵי צוּרְכָא מַתְנִיָּא הָכָא וְצוּרְכָה מַתְנִיָּא תַּמָּן. We stated here the opinion of Rebbi Yose and stated it there71Mishnah 5:4. True duplicate statements are not admitted in the Mishnah (except in collections of stated historical character, e. g., Tractate Idiut.) Therefore, if a duplicate statement does occur, one has to find reasons to explain the necessity of the duplication.. If we had stated it here but not there, we would have said he says it is forbidden here because of the laws of the trellis, but there where one does not deal with the laws of the trellis he would say it is permitted. Hence, it is necessary to state it there. Or if we had stated it there but not here, we would have said there he says it is forbidden because it is enclosed on all four sides, but here where it is not enclosed on all four sides he would say it is permitted. Hence, it is necessary to state it both here and there.
תַּמָּן אָמַר אַתְּ רוֹאֶה כִּילּוֹ שְׁפוּד שֶׁל מַתֶּכֶת תָּחוּב בּוֹ. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן עַד מָקוֹם שֶׁהוּא נִקְמָן. There76In Babylonia. one says, one considers as if a metal spit was stuck there. Simeon bar Abba in the name of Rebbi Joḥanan: As far as was intended77The translation is tentative. Medieval authors do not comment on this sentence. R. Eliahu Fulda and almost everybody else identify נקמן with נקמז "shrunk". R. Eliahu Wilna explains as "bent". These explanations have no basis and make little sense. I am taking קמן in the sense of Arabic "to intend". Then this paragraph belongs to the preceding Halakhah: Under an irregular trellis, the width is forbidden as far as the vintner intended to let the vines grow. At the end of this space, it is as if a metal spit subtended the bars; the wood sticking out farther is not counted..
רִבִּי חָמָא בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינַא תַּחַת הָאֶשְׁכּוֹלוֹת אָסוּר וּמְקַדֵּשׁ תַּחַת הֶעָלִין לֹא. אָמַר רִבִּי יוֹסֵי אֲפִילוּ תַּחַת הֶעָלִין אָסוּר וּמְקַדֵּשׁ. Rebbi Ḥama bar Uqba78Galilean Amora of the third generation. He quotes R. Simeon ben Laqish and is reported as teacher of R. Yasa (Assi). in the name of Rebbi Yose ben Ḥanina: Under the grapes it is forbidden and sanctifies but not under the leaves. Rebbi Yose said, even under the leaves it is forbidden and sanctifies79Vine leaves are also a commercial crop..