משנה: אֵין נוֹטְעִין וְאֵין מַבְרִיכִין וְאֵין מַרְכִּיבִין עֶרֶב שְׁבִיעִית פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה וְאִם נָטַע אוֹ הִבְרִיךְ אוֹ הִרְכִּיב יַעֲקוֹר. רִבִּי יְהוּדָה אוֹמֵר כָּל־הַרְכָּבָה שֶׁאֵינָהּ קוֹלֶטֶת לִשְׁלֹשָׁה יָמִים שׁוּב אֵינָהּ קוֹלֶטֶת. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמֵר לִשְׁתֵּי שַׁבָּתוֹת. MISHNAH: One does not plant, sink42This was defined in Mishnah Kilaim 7:1, Note 1., or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold43According to Rashi, in the opinion of the Babli (Roš Haššanah10b) Rebbis Jehudah, Yose, and Simon are restrictive and require that the graft take hold thirty days before the New Year. According to Rabbenu Tam, it is permitted to plant up to three days (or two weeks) before New Year’s day. Which opinion is supported by the Yerushalmi depends on the interpretation of the sources discussed above, Note 12.; Rebbi Yose and Rebbi Simeon say, within two weeks.
הלכה: אֵין נוֹטְעִין וְאֵין מַרְכִּיבִין כו׳. רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי יוֹסֵה בַּר זִימְרָא מַתְנִיתָא בִסְתָם הָא דָבָר בָּרִיא שֶׁחָרַשׁ מוּתָּר. HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case]44The prohibition of the Mishnah is not biblical but rabbinic, because people could think the planting, etc. was done during the Sabbatical year. If it is made clear to everybody that the ground was prepared before New Year’s day, one may plant until the New Year., but if it is clear [e. g. when] he ploughed, it is permitted.
אֵין נוֹטְעִין וְאֵין מַבְרִיכִין וְאֵין מַרְכִּיבִין עֶרֶב שְׁבִיעִית פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה וְאִם נָטַע אוֹ הִבְרִיךְ אוֹ הִרְכִּיב יַעֲקוֹר. לֹא עָקַר פֵּירוֹתָיו מַה הֵן. רִבִּי בָּא רִבִּי לָא הֲווֹן יָֽתְבִין בְּצוֹר אֲתָא עוּבְדָּא קוֹמֵיהוֹן הוֹרֵי רִבִּי לָא יִשְׁפְּכוּ פֵּירוֹתָיו. אָמַר רִבִּי בָּא אֲנִי לֹא נִמְנֵיתִי עִמָּהֶן בַּעֲלִייָה. אָֽמְרִין נֵצֵא לְחוּץ נִלְמַד נָֽפְקוּן וְשָֽׁמְעוּן רִבִּי יוֹנָה רִבִּי יִצְחָק בַּר טֶבֶלַיי בְשֵׁם רִבִּי לָֽעְזָר אֵין מְחַדְּשִׁין עַל הַגְּזֵירָה. רִבִּי יוֹסֵה רִבִּי יִצְחָק בַּר טֶבֶלַיי בְשֵׁם רִבִּי לָֽעְזָר אֵין מוֹסִיפִין עַל הַגְּזֵירָה. “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield45Since a newly planted or grafted tree is forbidden for three years as orlah, the question is the status of a forbidden tree after three years. A parallel to this text is in Ma‘aser Šeni1:1 (fol. 52c).? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor46Most cases in which the Mishnah reports on the circumstances in which a rabbinic restriction was decreed, it is said that the Sages assembled on the upper floor (e. g., Šabbat 1:2). Rebbi Abba wants to say that he was no party to the tannaïtic deliberations in the matter; he objects to R. La’s statement that the fruits produced by a tree planted in the Sabbatical are permanently forbidden.. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction47Since the Mishnah does not state that the fruits are permanently forbidden, no Amora has the power to decree that they should be forbidden.
It seems that in the text, גזירה “restriction” should be replaced by הלכה “practice”. This is the reading of the Rome ms. here in both instances, and of the Venice text in Ma‘aser Šeni in the second statement. גזירה is a Babylonian form for Galilean גדירה, cf. Demay, Chapter 1, Note 89. Intrusions of Babylonian spelling and terminology are infrequent but found in almost all tractates of the Yerushalmi; they probably were introduced by scribes learned in the Babli. This increases the importance of the testimony of the Rome ms. in these cases; the scribe of that ms. was, in the words of R. S. Lieberman, בור ועם הארץ “uncivilized and uneducated”..
נְטָעוֹ וּמֵת בְּנוֹ מַהוּ שֶׁיְּהֵא מוּתָּר לְקַייְמוֹ. תַּנֶּה רִבִּי יַעֲקֹב בַּר אַבַּיי דְּבַר דְּלָיָיה נְטָעוֹ וּמֵת בְּנוֹ אָסוּר לְקַייְמוֹ. וָאַתְיָא כְּמָאן דְּאָמַר מִפְּנֵי הֶחָשָׁד אֲבָל מִפְּנֵי הַבִּנְייַן אַב בְּנוֹ בוֹנֶה. If he planted and died, may his son keep it? Rebbi Jacob bar Abbai stated from Bar Delaiah: If he planted and died, his son may not keep it. This follows the one who says because of the suspicion44The prohibition of the Mishnah is not biblical but rabbinic, because people could think the planting, etc. was done during the Sabbatical year. If it is made clear to everybody that the ground was prepared before New Year’s day, one may plant until the New Year., but because of the building of the father, his son may build48This phrase is close to being unintelligible. The translation here follows R. Moses Margalit who explains that if the reason is not because of what other people could think but is a fine imposed on the perpetrator, there would be no reason to fine the heir. R. Eliahu Fulda and some others want to correct בונה, בניין into מונה, מניין; this has no support in the sources. As B. Ratner notes, it seems that the entire clause was missing in the Yerushalmi before R. David ben Zimra (Maimonides, Šemiṭṭah weYovel 2:11) who writes: “ ‘The heir may not keep it’; the Yerushalmi notes that this is obviously because of the suspicion.” The Rome ms. has אֲבָל מִפְּנֵי הַבִּינְייָן אַף אֲנִי בוֹנֶה “but because of building, I also can build,” worse than the Venice text..
תַּנֵּי הַנּוֹטֵעַ הַמַּבְרִיךְ הַמַּרְכִּיב שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה עָֽלְתָה לוֹ שָׁנָה תְמִימָה וּמוּתָּר לְקַייְמוֹ בִשְׁבִיעִית פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה לֹא עָֽלְתָה לוֹ שָׁנָה תְמִימָה וְאָסוּר לְקַייְמוֹ בִשְׁבִיעִית. אֲבָל אָֽמְרוּ פֵּירוֹת נְטִיעָה זוּ אֲסוּרִין עַד חֲמִשָּׁה עָשָׂר בִּשְׁבָט. וּמַה טַעַם רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן וּבַשָּׁנָה. מַה אַתְּ שְׁמַע מִינָּהּ אָמַר רִבִּי זְעִירָא שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵילִים לֹא יֵאָכֵל. וּבַשָּׁנָה. It was stated49Tosephta 2:3, Babli Roš Haššanah 9b, Masekhet Semaḥot end of Chap. 2. A parallel of this and the following paragraph is in Roš Haššanah 1:2 (fol. 57a).: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year50For the prohibition of orlah the first three years and the obligation to redeem the fruits in the fourth year, Lev. 19:23–24. This is spelled out in the Tosephta-Babli version. Mishnah Roš Haššanah declares the first of Tishre to be the start of a new year for saplings, i. e., for the rules of orlah. and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said51This clause, which makes the statement unchangeable practice, is not in the Tosephta-Babli version., the fruits from this planting are forbidden until the fifteenth of Shevaṭ.52The New Year for tithes from trees, Mishnah Roš Haššanah 1:2.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.53The fourth year may be, or must be, included in the three years of orlah. This applies only to the special case considered here (interpretation of Maimonides) or in all cases (R. Zeraḥiah Halevi, R. Nissim Gerondi). The text in Roš Haššanah 1:2 mentions the fourth year explicitly.”
אָמַר רִבִּי בָּא בַּר מָמָל קוֹמֵי רִבִּי זְעִירָא נִרְאִין הַדְּבָרִים בְּשֶׁנִּטְּעוּ לִפְנֵי רֹאשׁ הַשָּׁנָה שְׁלֹשִׁים יוֹם הָא אִם לֹא נִטְּעוּ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. אִיתָא חֲמִי שָׁנָה שְׁלֵימָה עָֽלְתָה לֹו וְאַתְּ אָמַר הָכֵין. אָמַר לֵיהּ וְאִין כֵּנִי וַאֲפִילוּ נִטְּעוּ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה יְהֵא אָסוּר עַד שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. מַיי כְדוֹן. אָמַר רִבִּי מָנָא מִכֵּיוָן שֶׁעוֹמֵד בְּתוֹךְ שְׁנָתוֹ שֶׁל אִילָן מַשְׁלִים שְׁנָתוֹ. Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year54The question is about the mixing of the rules of the Sabbatical with those of orlah. Either the 15th of Shevaṭ (cf. Note 52) should not apply to trees planted less than 30 days before New Year’s day or one should not have to wait more than one year, to the following New Year’s Day, to count year 2 of the sapling planted less than 30 days before the end of the current year... But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so55Even though the second year of the tree starts on Tishre 1, one has to wait another 4½ months to use its fruit.? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year56If the 15th of Shevaṭ is not a universal date, should not any fruit be forbidden for three full years, counted individually?? What about it? Rebbi Mana said, since it stands in the middle of its year57Since “middle of the year” excludes the last 30 days, one will have to wait until the fourth New Year to use the fruit since the years have to be completed; then one does not have to wait for the 15th of Shevaṭ (interpretation of Maimonides). According to Maimonides, if a sapling was planted earlier than 44 days before New Year’s Day (14 days for the roots to take hold and 30 days to grow) one does not have to wait for the 15th of Shevaṭ but may use the fruit on New Year’s Day (Ma‘aser Šeni 9:9)., it has to finish its year.