א׳
א׳מִצְוַת עֲשֵׂה לִשְׁבֹּת מֵעֲבוֹדַת הָאָרֶץ וַעֲבוֹדַת הָאִילָן בְּשָׁנָה שְׁבִיעִית שֶׁנֶּאֱמַר (ויקרא כה ב) "וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה'" וְנֶאֱמַר (שמות לד כא) "בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת". וְכָל הָעוֹשֶׂה מְלָאכָה מֵעֲבוֹדַת הָאָרֶץ אוֹ הָאִילָנוֹת בְּשָׁנָה זוֹ בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא כה ד) "שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר":
1It is a positive commandment to rest from performing agricultural work or work with trees1Sefer HaMitzvot (positive commandment 135) and Sefer HaChinuch (mitzvah 112) includes this commandment among the 613 mitzvot of the Torah.There is a difference of opinion among the commentaries if the mitzvah is incumbent on the gavra (the person himself) or on the land (the cheftza, the object). The commentaries note that the Rambam's wording in this halachah indicates that the mitzvah is on the person, he should rest. Nevertheless, the wording he uses when enumerating the mitzvot - that "the land should rest" - puts the emphasis on the land. in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting."2The citation of this verse reflects a general principle in the Mishneh Torah: that the Rambam will occasionally favor the understanding of a verse proposed by the Jerusalem Talmud even though the Babylonian Talmud interprets it otherwise. To explain: the Babylonian Talmud (Mo'ed Kattan 4a) inteprets this verse as a prohibition to work the land on the Sabbath. It is the Jerusalem Talmud (Sh'vi'it 1:3) which understands it as referring to the Sabbatical year.From Chapter 4, Halachah 1, it appears that here the Rambam is speaking of harvesting for the sake of improving the land, not for gathering its crops. The intent appears to be that harvesting produce will enable the land to produce better produce in the future.When a person3This mitzvah is incumbent both on men and women. performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment,4Sefer HaMitzvot (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah. as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."
ב׳אֵינוֹ לוֹקֶה מִן הַתּוֹרָה אֶלָּא עַל הַזְּרִיעָה אוֹ עַל הַזְּמִירָה וְעַל הַקְּצִירָה אוֹ עַל הַבְּצִירָה. וְאֶחָד הַכֶּרֶם וְאֶחָד שְׁאָר הָאִילָנוֹת:
2According to Scriptural Law, a person is not liable for lashes except for [the following labors] sowing, trimming,5As indicated by Halachah 20 and notes, the intent here is trimming the top of the tree and not the end of its branches. harvesting [grain], and harvesting fruit - both from vineyards and from other trees.6The term betzirah whose root is used in Leviticus 25:5 is usually employed specifically with regard to harvesting grapes. Nevertheless, in a wider sense, it refers to harvesting any fruit.
ג׳וּזְמִירָה בִּכְלַל זְרִיעָה וּבְצִירָה בִּכְלַל קְצִירָה. וְלָמָּה פֵּרְטָן הַכָּתוּב לוֹמַר לְךָ עַל שְׁתֵּי תּוֹלָדוֹת אֵלּוּ בִּלְבַד הוּא חַיָּב וְעַל שְׁאָר הַתּוֹלָדוֹת שֶׁבַּעֲבוֹדַת הָאָרֶץ עִם שְׁאָר הָאָבוֹת שֶׁלֹּא נִתְפָּרְשׁוּ בְּעִנְיָן זֶה אֵינוֹ לוֹקֶה עֲלֵיהֶן. אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
3Trimming is considered in the category of sowing.7Because like sowing, trimming contributes to the growth of the tree (Radbaz). And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out?8In Leviticus 25:5: "The aftergrowth of your harvest you shall not reap and the grapes you had designated you shall not gather." To teach that one is liable [for lashes] for performing these two derivatives alone. For the other derivatives that involve working the land9And performing work with trees. and the other major categories of labor that were not mentioned explicitly [by the Torah] in this context, one is not liable for lashes. He is, however, given stripes for rebellious conduct.
ד׳כֵּיצַד. הַחוֹפֵר אוֹ הַחוֹרֵשׁ לְצֹרֶךְ הַקַּרְקַע אוֹ הַמְסַקֵּל אוֹ הַמְזַבֵּל וְכַיּוֹצֵא בָּהֶן מִשְּׁאָר עֲבוֹדַת הָאָרֶץ. וְכֵן הַמַּבְרִיךְ אוֹ הַמַּרְכִּיב אוֹ הַנּוֹטֵעַ וְכַיּוֹצֵא בָּהֶן מֵעֲבוֹדַת הָאִילָנוֹת. מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵיהֶן:
4What is implied? When a person digs or plows10Plowing is explicitly mentioned in the positive commandment for observing the Sabbatical year, but not in the prohibition.Although Mo'ed Kattan 3a uses techniques of Biblical exegesis to show that other labors are forbidden, the Rambam considers these teachings merely as asmachteot, citing a verse as support for a concept forbidden by Rabbinic Law. for the sake of the land, removes stones,11To improve the land, not because he needs the stones. See Chapter 2, Halachah 10. fertilizes the land, or performs another similar type of work on the land or extends,12Implants the head of a branch of a vine or tree in the ground so that roots will grow to improve its nurture. grafts, plants, or performs other similar types of work with trees, he is given stripes for rebellious conduct.
ה׳אֵין נוֹטְעִין בַּשְּׁבִיעִית אֲפִלּוּ אִילַן סְרָק. וְלֹא יַחְתֹּךְ הַיִּבּוֹלֶת מִן הָאִילָנוֹת. וְלֹא יְפָרֵק הֶעָלִין וְהַבַּדִּים הַיְבֵשִׁים. וְלֹא יְאַבֵּק אֶת צַמַּרְתּוֹ בָּאָבָק. וְלֹא יְעַשֵּׁן תַּחְתָּיו כְּדֵי שֶׁיָּמוּת הַתּוֹלַעַת. וְלֹא יָסוּךְ אֶת הַנְּטִיעוֹת בְּדָבָר שֶׁיֵּשׁ לוֹ זוֹהֲמָא כְּדֵי שֶׁלֹּא יֹאכַל אוֹתוֹ הָעוֹף כְּשֶׁהוּא רַךְ. וְלֹא יָסוּךְ אֶת הַפַּגִּין. וְלֹא יִנְקֹב אוֹתָן. וְלֹא יִכְרֹךְ אֶת הַנְּטִיעוֹת. וְלֹא יִקְטֹם אוֹתָם. וְלֹא יְפַסֵּג אֶת הָאִילָנוֹת. וְכֵן שְׁאָר כָּל עֲבוֹדַת הָאִילָן. וְאִם עָשָׂה אַחַת מֵאֵלּוּ בַּשְּׁבִיעִית מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
5We do not plant even non-fruit-bearing trees in the Sabbatical year. Nor may one cut an abnormal outgrowth from a tree, remove dried leaves and branches, apply dust to the top of a tree,13In his Commentary to the Mishnah (Sh'vi'it 2:2), the Rambam writes that this is beneficial for certain trees. or smoke a tree so that worms [that infest it] die.14As will be explained (see Halachah 7), we are permitted to perform labor to maintain a tree's wellbeing. These activities, however, are intended to foster its growth. [Similarly,] one should not apply a foul-smelly potion to plants so that birds will not eat them when they are soft. One should not apply oil to unripened fruit, nor should one perforate them.15Both of these activities speed their ripening (ibid.:5). One should not bind plants,16Bind their branches so that they grow upward rather than spread out (ibid.:6). nor trim them, nor prepare a support for a tree or perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.
ו׳אֵין מְצִיתִין אֶת הָאוּר בְּאִישַׁת הַקָּנִים מִפְּנֵי שֶׁהִיא עֲבוֹדַת קַרְקַע. וְאֵין מְלַמְּדִין אֶת הַפָּרָה לַחְרשׁ אֶלָּא בְּחוֹל. וְאֵין בּוֹדְקִין אֶת הַזְּרָעִים בְּעָצִיץ מָלֵא עָפָר אֲבָל בּוֹדְקִין אוֹתָן בְּעָצִיץ מָלֵא גְּלָלִים. וְשׁוֹרִין אֶת הַזְּרָעִים בַּשְּׁבִיעִית כְּדֵי לְזָרְעָן בְּמוֹצָאֵי שְׁבִיעִית. וּמְקַיְּמִין הָאִלוּיֵי בְּרֹאשׁ הַגַּג אֲבָל אֵין מַשְׁקִין אוֹתוֹ:
6One may not light a fire in an overgrowth of reeds, because this is considered as working the land.17For this prepares the land on which they grow to be used to plant crops. We train a cow to plow only in sand.18And not on land that could be used for crops in which instance, the plowing would benefit him. We do not test [the viability of] seeds in a flowerpot full of earth,19For this resembles sowing them. but we may test them in a flowerpot full of dung.20Because we do not usually sow in dung. One may soak seeds in the Sabbatical year in order to plant them in the following year.21For this does not involve working with the land. We maintain aloe22A fragrant herb, also used for medicinal purposes. plants on top of the roof,23I.e., prevent them from being damaged. The Radbaz questions why the aloe plant is singled out; seemingly the same principle applies with regard to all plants. He explains that since the aloe grows on the roofs, it is in need of shade. Our Sages permitted a person to construct a shelter to protect the aloe from the sun. This is not considered as forbidden labor. but we do not water them.24For that would promote their growth, not merely maintain them.
ז׳סוֹקְרִין אֶת הָאִילָן בְּסִקְרָא. וְטוֹעֲנִין אוֹתוֹ בַּאֲבָנִים וְעוֹדְרִין תַּחַת הַגְּפָנִים. וְהַמְקַשְׁקֵשׁ בְּזֵיתִים אִם לְהַבְרוֹת אֶת הָאִילָן אָסוּר וְאִם לִסְתֹּם אֶת הַפְּצִימִים מֻתָּר:
7We may apply red paint to a tree25Chulin 78a states that this is intended to attract notice to the tree and cause people to pray that its fruit do not fall prematurely. This is permitted because it does not involve caring for the tree. and we may load it with stones.26This weakens the tree's strength and thus prevents it from causing its fruit to fall prematurely (ibid.). Since it weakens the tree, it is permitted. We may hoe under vines and under olive trees.27The Kessef Mishneh quotes Rashi (Mo'ed Kattan 3a) who explains that the words oder and kishkush - used by hthe Rambam in this halachah - are synonymous. The difference is only with regard to the type of plants. If [these activities are intended] to make the trees flourish, they are forbidden. If they are intended to close their cracks, it is permitted.
ח׳מַשְׁקִין בֵּית הַשְּׁלָחִין בַּשְּׁבִיעִית וְהִיא שְׂדֵה הַזְּרִיעָה שֶׁצְּמֵאָה בְּיוֹתֵר. וְכֵן שְׂדֵה הָאִילָנוֹת אִם הָיוּ מְרֻחָקִין זֶה מִזֶּה יֶתֶר מֵעֶשֶׂר לְבֵית סְאָה מוֹשְׁכִין אֶת הַמַּיִם מֵאִילָן לְאִילָן. אֲבָל לֹא יַשְׁקוּ אֶת כָּל הַשָּׂדֶה. וְאִם הָיוּ מְקֹרָבִין זֶה לָזֶה עֶשֶׂר לְבֵית סְאָה מַשְׁקִין כָּל הַשָּׂדֶה בִּשְׁבִילָן. וְכֵן עֲפַר הַלָּבָן מַרְבִּיצִין אוֹתוֹ בְּמַיִם בַּשְּׁבִיעִית בִּשְׁבִיל הָאִילָנוֹת שֶׁלֹּא יִפָּסְדוּ:
8We may irrigate a beit hashilechin, i.e., a field that is sown [with grain] that is very arid, in the Sabbatical year.28For otherwise all the trees in the field will die, as stated in Halachah 10. Similarly, we may cause water to flow from one tree to another in an orchard if there were ten trees dispersed in an area larger than that necessary to sow a se'ah [of grain].29Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. This leniency is permitted to make sure that the trees do not die. One should not, however, irrigate the entire orchard.30Since it is unnecessary to do that to provide the individual trees with water. If they are closer to each other than that, one may irrigate the entire orchard for them.31For that is the most effective way of watering the trees, since they are close to each other.Similarly, [when trees grow in] a field where they are planted distant from each other,32I.e., ten in an area larger than 50 cubits by 50 cubits. Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10). we can sprinkle the earth with water for the sake of the trees that they will not be ruined.
ט׳וְעוֹשִׂין עוּגִיּוֹת לַגְּפָנִים. וְעוֹשִׂין אֶת אַמַּת הַמַּיִם כַּתְּחִלָּה וּמְמַלְּאִין אֶת הַנְּקָעִים מַיִם:
9One may dig a pit at the roots of a grapevine [to collect water].33Our translation is based on the Rambam's Commentary to the Mishnah (Mo'ed Kattan 1:1). One may make an irrigation ditch at the outset and one may fill the water reservoirs34Our translation is based on the Rambam's Commentary to the Mishnah (Kelayim 5:4). with water.
י׳וּמִפְּנֵי מָה הִתִּירוּ כָּל אֵלֶּה. שֶׁאִם לֹא יַשְׁקֶה תֵּעָשֶׂה הָאָרֶץ מְלֵחָה וְיָמוּת כָּל עֵץ שֶׁבָּהּ. וְהוֹאִיל וְאִסּוּר הַדְּבָרִים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶם מִדִּבְרֵיהֶם לֹא גָּזְרוּ עַל אֵלּוּ שֶׁאֵין אָסוּר מִן הַתּוֹרָה אֶלָּא אוֹתָן שְׁנֵי אָבוֹת וּשְׁתֵּי תּוֹלָדוֹת שֶׁלָּהֶם כְּמוֹ שֶׁבֵּאַרְנוּ:
10Why were all these activities allowed? For if he will not irrigate [the field], the land will become parched and all the trees in it will die. Since the prohibition against these activities and the like is Rabbinic in origin, they did not impose their decrees in these instances.35So the trees will not die. For according to Scriptural Law, a prohibition applies only to the two primary categories and their two derivatives, as explained.36In Halachot 2-3.
י״אמִשֶּׁרַבּוּ הָאַנָּסִין וְהִטִּילוּ מַלְכֵי עַכּוּ"ם עַל יִשְׂרָאֵל לַעֲשׂוֹת מַחֲנוֹת לְחֵילוֹתֵיהֶן הִתִּירוּ לִזְרֹעַ בַּשְּׁבִיעִית דְּבָרִים שֶׁצְּרִיכִין לָהֶם עַבְדֵי הַמֶּלֶךְ בִּלְבַד. וְכֵן מִי שֶׁכְּפָאוֹ אַנָּס לַעֲשׂוֹת בַּשְּׁבִיעִית בְּחִנָּם כְּמוֹ עֲבוֹדַת הַמֶּלֶךְ וְכַיּוֹצֵא בָּהֶן הֲרֵי זֶה עוֹשֶׂה:
11When the number of those who impose their desires by force increased and the gentile kings required the Jews to supply food37Our translation is based on the authoritative manuscripts and early printings of the Mishneh Torah. The standard publish text follows a slightly different version. for their soldiers, [the Sages] permitted [the people] to sow only those crops that are necessary for the servants of the king alone.38This leniency was granted even though sowing is forbidden by Scriptural Law. It must, however, be emphasized that (as stated in Chapter 10, Halachah 9), from the later years of the First Temple period, the observance of the Sabbatical year only had the status of Rabbinic commandment. The Radbaz maintains that such leniency would be granted even if the Scriptural ordinance was in effect. Similarly, if a person of force compelled someone to perform labor in the Sabbatical year without pay, for the service of the king or the like, he may do so.39For since he is being threatened, it makes no difference whether the person threatening him is a king or an ordinary person. Since there is danger involved, leniency is granted (Radbaz, Kessef Mishneh).The Kessef Mishneh emphasizes that this leniency is granted only when the person does not receive payment for his activity. He is forbidden to take payment, even if he is being compelled for then a person could perform such labors and excuse himself, claiming that he was compelled to do so.
י״בהַנּוֹטֵעַ בַּשְּׁבִיעִית בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד יַעֲקֹר. מִפְּנֵי שֶׁיִּשְׂרָאֵל חֲשׁוּדִין עַל הַשְּׁבִיעִית. אִם תֹּאמַר בְּשׁוֹגֵג יְקַיֵּם יֹאמַר הַמֵּזִיד שׁוֹגֵג הָיִיתִי:
12When a person plants [crops] during the Sabbatical year whether in inadvertent or willful violation, he should uproot them, because the Jews are suspect with regard to [the prohibitions of the] Sabbatical year.40There are many who sow their fields and reap their crops. See Chapter 8 which lists many safeguards instituted for that reason. If we would allow a person who [sowed] inadvertently to keep the crops, a person who [sowed] intentionally would say: "I did so inadvertently."41Terumot 2:3 contrasts sowing on the Sabbath with sowing during the Sabbatical year, explaining that the Jews are not suspect to violate the Sabbath. Hence, the results of the inadvertent violation of the Sabbath laws are not forbidden.
י״גהַחוֹרֵשׁ אֶת שָׂדֵהוּ אוֹ נָרָהּ אוֹ זִבְּלָהּ בַּשְּׁבִיעִית כְּדֵי שֶׁתִּהְיֶה יָפָה לִזְרִיעָה בְּמוֹצָאֵי שְׁבִיעִית קוֹנְסִין אוֹתוֹ וְלֹא יִזְרָעֶנָּה בְּמוֹצָאֵי שְׁבִיעִית. וְאֵין חוֹכְרִין אוֹתָהּ מִמֶּנּוּ כְּדֵי לְזָרְעָהּ אֶלָּא תְּהִי בּוּרָה לְפָנָיו. וְאִם מֵת יִזְרָעֶנָּה בְּנוֹ:
13When one plows his field, breaks its ground,42This is the translation of the word nirah, based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:3, Pe'ah 2:1). The term differs from plowing in that it is a far less thorough activity. See Rashi's gloss to Jeremiah 4:3 which explains that it refers primarily to the removal of weeds, thorns, and the like. or fertilizes it43In his Commentary to the Mishnah (Sh'vi'it 4:2), the Rambam explains that this applies even if the field is fertilized by making it a corral for animals, so that their manure will fertilize it and improve its quality.in the Sabbatical year so that it will be better to sow in the following year, we penalize him and [prohibit] him from sowing it in the following year. He may not hire it out to others. Instead, he must leave it fallow. If he dies, however, his son may sow it.44For the penalty is imposed on him personally, not on the land. Note the contrast to Chapter 3, Halachah 11.
י״דהַמַּעֲבִיר קוֹצִים מֵאַרְצוֹ בַּשְּׁבִיעִית כְּדֵי לְתַקְּנָהּ לְמוֹצָאֵי שְׁבִיעִית. אוֹ שֶׁסִּקֵּל מִמֶּנָּה אֲבָנִים אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי לֹא קָנְסוּ אוֹתוֹ וּמֻתָּר לוֹ לְזָרְעָהּ בְּמוֹצָאֵי שְׁבִיעִית:
14When a person removes thorns from his field in the Sabbatical year to improve it for the following year or removes stones from it, even though he is forbidden to do so,45As stated in Halachot 4 and 16. we do not penalize him. He is permitted to sow it in the following year.
ט״והַטּוֹמֵן לֶפֶת וּצְנוֹנוֹת וְכַיּוֹצֵא בָּהֶן בַּשְּׁבִיעִית אִם הָיוּ מִקְצָת הֶעָלִין מְגֻלִּין אֵינוֹ חוֹשֵׁשׁ וְאִם לָאו אָסוּר. הַטּוֹמֵן אֶת הַלּוּף וְכַיּוֹצֵא בָּהֶן לֹא יִפְחֹת מֵאַרְבַּע קַבִּים עַל גֹּבַהּ טֶפַח וְטֶפַח עָפָר עַל גַּבָּיו. וְטוֹמְנוֹ בִּמְקוֹם דְּרִיסַת הָאָדָם כְּדֵי שֶׁלֹּא יִצְמַח. וּמֻתָּר לְמָרֵס בְּאֹרֶז בַּשְּׁבִיעִית אֲבָל לֹא יְכַסֵּחַ:
15[The following laws apply when a person] buries turnips, radishes, and the like46In these eras, there was no refrigeration and vegetables would be preserved by placing them in the ground. in the Sabbatical year. If some of their leaves were revealed, he need not be concerned.47As long as the leaves are revealed, one is not planting in the ordinary manner (Radbaz). Burying the plants in this manner is permitted, because he does not desire that the plants grow in the earth; they are merely buried there [the Rambam's Commentary to the Mishnah (Kilayim 1:9)]. If not, it is forbidden.48Because he appears to be planting them. When someone buries wild onions or the like, he should place at least four kabbim in the height of a handbreadth49If they are not packed so densely, burying them resembles planting [ibid. (Sh'vi'it 5:2)]. and place a handbreadth of earth above them. He should bury them in a place where people walk so that they will not grow.It is permitted to rip off the protruding stalks of rice in the Sabbatical year,50Our translation is based on Rav Kappach's notes to the Rambam's Commentary to the Mishnah (ibid. 2:10). There the Rambam explains the term yichsech, but does not explain the term mereis. The Radbaz and the Kessef Mishneh interpret the latter term as meaning that it is permitted to sprinkle water on the rice plants. The contrast to the following clause supports Rav Kappach's interpretation. but one should not cut them off.
ט״זבָּרִאשׁוֹנָה הָיוּ אוֹמְרִים מְלַקֵּט אָדָם עֵצִים וַאֲבָנִים וַעֲשָׂבִים מִתּוֹךְ שָׂדֵהוּ. וְהוּא שֶׁיִּטּל הַגַּס הַגַּס כְּדֵי שֶׁלֹּא יִתְכַּוֵּן לְנַקּוֹת הָאָרֶץ. אֲבָל מִשְּׂדֵה חֲבֵרוֹ נוֹטֵל בֵּין דַּק בֵּין גַּס. מִשֶּׁרַבּוּ עוֹבְרֵי עֲבֵרָה שֶׁמִּתְכַּוְּנִין לְנַקּוֹת וְאוֹמְרִין הַגַּס הַגַּס אָנוּ נוֹטְלִין. אָסְרוּ לִטּל אָדָם מִשָּׂדֵהוּ אֶלָּא מִתּוֹךְ שְׂדֵה חֲבֵרוֹ וְהוּא שֶׁלֹּא יְלַקֵּט בְּטוֹבָה. שֶׁלֹּא יֹאמַר לוֹ רְאֵה כַּמָּה טוֹב עָשִׂיתִי לְךָ שֶׁהֲרֵי נִקֵּיתִי שָׂדְךָ:
16At the outset, [the Rabbis] would say: A person may gather wood, stones, and grass from his field, provided he takes the larger ones51Those that stick out and attract attention [the Rambam's Commentary to the Mishnah (Pe'ah 6:11; Sh'vi'it 4:1)]. alone, so that his intent is not to clear the land,52I.e., when clearing the land, one takes smaller stones and pieces as well as larger ones, so that the land will not have any foreign matter upon it. but from his colleague's field, he may take small and larger pieces.53For we do not suspect that he will be intending to clear his colleague's field. When there was an increase in the number of transgressors, i.e., people who intended to clear their fields, but would excuse themselves, saying: "We are only taking the larger pieces," they forbade a person from gathering wood and stones from his own field, [permitting this] only from a colleague's field.54It would appear that a person would be permitted to gather both larger and small pieces from his colleague's field. The Radbaz, however, grants this leniency only with regard to larger pieces. Even then, [the leniency was granted] only when he does not do so in order that he exchange the favor,55Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:1). There he emphasizes that the person clearing the field is expecting something in return. i.e., he does not tell his colleague: "See how much of a favor I did for you, for I have cleared your field."
י״זהָיְתָה בְּהֶמְתּוֹ עוֹמֶדֶת בְּתוֹךְ שָׂדֵהוּ מְלַקֵּט וּמֵבִיא לְפָנֶיהָ. שֶׁבְּהֶמְתּוֹ מוֹכַחַת עָלָיו. וְכֵן אִם הָיְתָה שָׁם כִּירָתוֹ מְלַקֵּט הַכּל וּמַדְלִיק. שֶׁכִּירָתוֹ מוֹכַחַת עָלָיו:
17When a person's animal is standing in his field, he may gather [all types of grasses]56Not only the large ones permitted in the previous halachah. Even though the person's field will be cleared in this manner, since this is not his intent, and the labor of clearing a field involves merely a Rabbinic prohibition, stringency was not enforced. and bring them to it, for [the presence of] his animal indicates his [intent].57That he is seeking to provide his animal with food and not clear his field. Similarly, if his cooking range is located there, he may gather everything58The Radbaz states that this leniency is granted only when the owner takes both the large and small pieces. If he takes only small pieces, it is forbidden because he is obviously intending to clear his field. and kindle it, for [the presence of] his range indicates his [intent].
י״חהַקּוֹצֵץ אִילָן אוֹ שְׁנַיִם לְעֵצִים הֲרֵי זֶה מֻתָּר לְשַׁרְשָׁן. קָצַץ שְׁלֹשָׁה אוֹ יֶתֶר זֶה בְּצַד זֶה לֹא יְשָׁרֵשׁ. שֶׁהֲרֵי מְתַקֵּן אֶת הָאָרֶץ. אֶלָּא קוֹצֵץ מֵעַל הָאָרֶץ וּמַנִּיחַ שָׁרָשָׁיו בָּאָרֶץ. בַּמֶּה דְּבָרִים אֲמוּרִים מִתּוֹךְ שֶׁלּוֹ. אֲבָל מִשְּׂדֵה חֲבֵרוֹ מֻתָּר לְשָׁרֵשׁ:
18If a person cuts down a tree or two to use as wood,59See Chapter 5, Halachot 17-18, which restricts cutting down trees for kindling once they have begun to grow fruit. he may dig out their roots.60Even though it involves work with the land, since he desires the wood, it is permitted. If he cuts down three or more next to each other, he should not dig out their roots, because then he is improving his land.61The place where three trees can grow is significant and can be used for planting. Thus by removing the stumps, it is as if he is clearing a field for himself [the Rambam's Commentary to the Mishnah (Sh'vi'it 5:4)]. Instead, he should cut off the portion above the earth and leave the roots in the ground.When does the above apply? In one's own field. In one's colleague's field, by contrast, it is permitted to dig out the roots.62The intent is not that one has uninhibited license to cut down a colleague's tree even in the Sabbatical year. Instead, if the tree has been cut down, one may uproot the stump.
י״טהַמַּבְקִיעַ בְּזַיִת לִטּל עֵצִים לֹא יְחַפֶּה מְקוֹם הַבִּקּוּעַ בְּעָפָר מִפְּנֵי שֶׁהִיא עֲבוֹדָה אֲבָל מְכַסֶּה בַּאֲבָנִים אוֹ בְּקַשׁ:
19When a person is chopping [branches from] an olive tree63This law also applies to other species. See Sh'vi'it 4:5 and the gloss of the Ra'avad. for wood, he should not cover the place [where the branches grew] with earth, because this involves performing work [with the tree].64This is forbidden by Scriptural Law. He may, however, cover it with stones or with straw.
כ׳הַמְזַנֵּב בַּגְּפָנִים וְהַקּוֹצֵץ קָנִים הֲרֵי זֶה קוֹצֵץ כְּדַרְכּוֹ בְּקַרְדֹּם וּבְמַגָּל וּבִמְגֵרָה וּבְכָל מַה שֶּׁיִּרְצֶה:
20One who trims the ends of branches of vines and cuts down reeds, may cut them in his ordinary pattern with a hatchet, a sickle, or a saw, or with any other utensil he desires.65In his Commentary to the Mishnah (Sh'vi'it 4:7), the Rambam explains that there is no need for a deviation in the way he trims the branches, because he is not intending to trim the tree. To explain his statements: Although trimming is one of the activities forbidden by Scriptural Law, this refers to trimming the top of the tree, not the ends of its branches (Tifferet Yisrael to the above mishnah).
כ״אאֵין קוֹצְצִין בְּתוּלַת שִׁקְמָה בַּשְּׁבִיעִית כְּדֶרֶךְ שֶׁקּוֹצְצִין בִּשְׁאָר הַשָּׁנִים מִפְּנֵי שֶׁקְּצִיצָתָהּ עֲבוֹדַת אִילָן. שֶׁבִּקְצִיצָה זוֹ תִּגְדַּל וְתוֹסִיף. וְאִם צָרִיךְ לְעֵצֶיהָ קוֹצֵץ אוֹתָהּ שֶׁלֹּא כְּדֶרֶךְ עֲבוֹדָתָהּ:
21One should not chop wood from a wild fig tree from which wood has never been cut before66Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)]. in the same way as one cuts wood from it in other years, because trimming a tree is [one of the forbidden] tasks involved with trees, for through trimming the tree, it will grow and increase. If he needs its wood, he should trim it in an unusual manner.
כ״בכֵּיצַד קוֹצְצָהּ. מֵעִם הָאָרֶץ אוֹ לְמַעְלָה מֵעֲשָׂרָה טְפָחִים. אִילָן שֶׁנִּפְשַׁח קוֹשְׁרִין אוֹתוֹ בַּשְּׁבִיעִית. לֹא שֶׁיַּעֲלֶה אֶלָּא שֶׁלֹּא יוֹסִיף:
22How should he trim it? [He should cut either] the branches close to the ground or those higher than ten handbreadths.67For cutting these branches is not that beneficial to the tree (Bava Batra 80b).When a tree is split,68Here, also, our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)], which quotes I Samuel 15:33 as support. it can be tied together in the Sabbatical year. [The intent is not that] it will mend,69I.e., that the split will be healed. This is forbidden, because this would be improving the tree. but that [the split] will not increase.70This is permitted, because this is maintaining the tree.
ב׳
א׳לֹא יוֹצִיא אָדָם זְבָלִים מֵחֲצֵרוֹ וְיִתֵּן בְּתוֹךְ שָׂדֵהוּ בַּשְּׁבִיעִית מִפְּנֵי שֶׁנִּרְאֶה כִּמְזַבֵּל שָׂדֵהוּ שֶׁתִּהְיֶה יָפָה לִזְרִיעָה. וְאִם הוֹצִיא וְהֶעֱמִיד מִמֶּנּוּ אַשְׁפָּה מֻתָּר. וְלֹא יַעֲשֶׂה אַשְׁפָּה בְּתוֹךְ שָׂדֵהוּ עַד שֶׁיַּעֲבֹר זְמַן שֶׁמְּזַבְּלִין בּוֹ לַעֲבוֹדַת הָאָרֶץ וְהוּא מִשֶּׁיִּקְשֹׁר הַמָּתוֹק. וְלֹא יַעֲשֶׂה אַשְׁפָּה פְּחוּתָה מִמֵּאָה וַחֲמִשִּׁים סְאָה שֶׁל זֶבֶל כְּדֵי שֶׁתִּהְיֶה נִכֶּרֶת שֶׁהִיא אַשְׁפָּה. וְאִם יִרְצֶה לְהוֹסִיף מוֹסִיף. הָיָה לוֹ דָּבָר מֻעָט מוֹסִיף עָלָיו וְהוֹלֵךְ. וְלֹא יַעֲשֶׂה בְּכָל בֵּית סְאָה יֶתֶר מִשָּׁלֹשׁ אַשְׁפַּתּוֹת:
1A person should not remove waste materials from his courtyard and place them in his field in the Sabbatical year, because it appears that he is fertilizing his field so that it will be improved for him to sow it.1As mentioned in Chapter 1, Halachah 4, fertilizing is a task forbidden by Rabbinic Law. If he did remove them, but made a waste heap, it is permitted.2Because it does not appear that he is preparing to fertilize his field immediately.He should not make a waste heap in his field until the time when it is common to fertilize the fields as is done when tilling the land passes, i.e., when the bitter3Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 3:1)]. There he explains that although matok, the name the Mishnah uses, means "sweet," this fruit has a bitter taste and that term is used as a euphemism. Some have identified this species with the colocynth, a wild gourd with a very bitter flavor. The Radbaz identifies it with a bitter species of grass. [apples] become [very dried out and] knotted. He should not make a waste heap that contains less than 150 se'ah of waste, so that it will be obvious that it is a waste heap.4Any thing smaller might convey the impression that he is fertilizing his field. If he wishes to add to it, he may. If he has a small amount [of waste matter placed in his field before the beginning of the Sabbatical year], he can continue to increase it [throughout the Sabbatical year]. One should not make more than three waste heaps in an area large enough to sow a se'ah of grain.5Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. In this instance as well, if he makes more than three waste heaps, it might appear that his intent is to fertilize the field.
ב׳וְהָרוֹצֶה לַעֲשׂוֹת כָּל שָׂדֵהוּ שָׁלֹשׁ שָׁלֹשׁ אַשְׁפַּתּוֹת לְתוֹךְ בֵּית סְאָה עוֹשֶׂה. וְהָרוֹצֶה לַעֲשׂוֹת זִבְלוֹ אוֹצָר עוֹשֶׂה:
2When a person desires to make waste heaps throughout his entire field, three in each area large enough to sow a se'ah, he may.6I.e., we are not concerned that an onlooker might think that he is fertilizing his field. If he desires to combine his waste into one large waste heap,7I.e., create one very large waste heap that encompasses a greater area than the three waste heaps in a 2500 sq. cubit area. he may.
ג׳הָיָה מַעֲמִיד הַזֶּבֶל עַל הַסֶּלַע אוֹ שֶׁהֶעֱמִיק בָּאָרֶץ שְׁלֹשָׁה טְפָחִים וְהֶעֱרִים הַזֶּבֶל אוֹ שֶׁבָּנָה עַל הָאָרֶץ גֹּבַהּ שְׁלֹשָׁה וְהֶעֱמִיד עָלָיו הַזֶּבֶל. אֵינוֹ צָרִיךְ שִׁעוּר. אֲפִלּוּ עָשָׂה כֵּן כַּמָּה אַשְׁפַּתּוֹת לְתוֹךְ בֵּית סְאָה בֵּין גְּדוֹלוֹת בֵּין קְטַנּוֹת מֻתָּר. שֶׁהֲרֵי הַדָּבָר נִכָּר שֶׁאֵינָן לַעֲבוֹדַת הָאָרֶץ אֶלָּא לִכְנִיסַת הַזֶּבֶל:
3When a person would place waste on a rock, dug out three handbreadths of the earth and then made a heap of waste, or built [a platform] three handbreadths high above the earth and placed the waste upon them, there is no required measure. Even if he made several waste heaps in an area large enough to sow a se'ah of grain, it is permitted. [The rationale is] it is obvious that his intent is not to improve the land,8By fertilizing it, for the waste is not in direct contact with the earth. but rather to collect his waste.9For use after the Sabbatical year.
ד׳מֻתָּר לְאָדָם לְהוֹצִיא זֶבֶל מִן הַסַּהַר שֶׁל צֹאן וְנוֹתֵן לְתוֹךְ שָׂדֵהוּ כְּדֶרֶךְ כָּל מַכְנִיסֵי זֶבֶל. וְהָעוֹשֶׂה דִּיר בְּתוֹךְ שָׂדֵהוּ בַּשְּׁבִיעִית לֹא יַעֲשֵׂהוּ יֶתֶר עַל בֵּית סָאתַיִם וְיַכְנִיס הַצֹּאן לְתוֹכוֹ. וּכְשֶׁיְּזַבְּלוּ אֶת כָּל הַדִּיר מֵנִיחַ דֹּפֶן אֶחָד מִדָּפְנֵי הַדִּיר וְעוֹשֶׂה דִּיר אַחֵר בְּצִדּוֹ. נִמְצָא מְזַבֵּל בְּתוֹךְ שָׂדֵהוּ בֵּית אַרְבַּעַת סְאִין:
4A person is permitted to remove waste from a corral of sheep and place it in his field as [is permitted to] all those who collect waste.10I.e., according to the guidelines established in the previous halachot. Those halachot dealt with removing waste from one's home and courtyard. In this halachah, the Rambam is adding that the same rules also apply with regard to the waste from corrals. To establish this conceptual flow, the Rambam changes the order of the clauses in the mishnah (Sh'vi'it 3:4). The Radbaz offers this explanation to rebut the Ra'avad's objections.When a person makes a corral in his field in the Sabbatical year,11The Ra'avad cites the Jerusalem Talmud (Sh'vi'it 3:4) which emphasizes that the person's intent should not be to fertilize his field, but to take care of his sheep. When he does that, he can have a portion of his field fertilized as a by-product. he should not make it larger than an area it takes to sow two se'ah.12100 by 50 cubits. [When it is that size,] he may bring his sheep into it. When they have fertilized the entire corral, he may leave one wall of the corral and make another corral on its side, [and then bring his sheep there]. In this manner, he can fertilize a portion of his field large enough to sow four se'ah.
ה׳הָיְתָה כָּל שָׂדֵהוּ בֵּית אַרְבַּעַת סְאִין מְשַׁיֵּר מִמֶּנָּה מִקְצָת מִפְּנֵי מַרְאִית הָעַיִן. כְּדֵי שֶׁיֵּדְעוּ הַכּל שֶׁהַצֹּאן הֵטִילוּ בָּהּ וְנִדַּיְירָה. וְלֹא יֹאמְרוּ זִבֵּל זֶה כָּל שָׂדֵהוּ בַּשְּׁבִיעִית:
5If, however, his entire field was only large enough to sow four se'ah, he should leave a portion [unfertilized], because of the impression that might be created.13I.e., when an observer will see that the entire field was not fertilized, he will realize that the person did not fertilize it by hand, because then there would be no purpose in leaving part of it unfertilized. [In this way,] everyone will know that the sheep deposited their wastes there and fertilized it and they will not say that the person fertilized his entire field in the Sabbatical year.
ו׳לֹא יִפְתַּח אָדָם מֶחְצָב בַּתְּחִלָּה לְתוֹךְ שָׂדֵהוּ בַּשְּׁבִיעִית שֶׁמָּא יֹאמְרוּ לְתַקֵּן שָׂדֵהוּ נִתְכַּוֵּן שֶׁיָּסִיר מִמֶּנָּה הַסֶּלַע. וְאִם הִתְחִיל מִקֹּדֶם שְׁבִיעִית וּפִצֵּל מִמֶּנָּה שֶׁבַע וְעֶשְׂרִים אֲבָנִים בְּרִבּוּעַ שָׁלֹשׁ עַל שָׁלֹשׁ עַל רוּם שָׁלֹשׁ כָּל אֶבֶן מֵהֶן אַמָּה עַל אַמָּה בְּרוּם אַמָּה אוֹ גְּדוֹלוֹת מִזּוֹ הֲרֵי זֶה מֻתָּר לְנַקֵּר מִמֶּנּוּ בַּשְּׁבִיעִית כָּל מַה שֶּׁיִּרְצֶה:
6A person should not open a quarry in his field14The Radbaz explains that the Rambam's ruling applies whether the quarry is open or underground. There are, he explains, other opinions that maintain that if the quarry is open, there is no obligation to begin extracting the stones before the Sabbatical year. at the outset in the Sabbatical year, lest it be said that he intended to improve his field by removing the rocks from it. If he began before the Sabbatical year and quarried from it 27 blocks - each block being one cubit by one cubit and one cubit high or larger - from a group of stones that were three cubits by three cubits and three cubits high, it is permitted to extract from it all one desires during the Sabbatical year.15Provided one's intent is genuinely to quarry stone and not to improve the field (Radbaz).
ז׳גָּדֵר שֶׁל אֲבָנִים שֶׁיֵּשׁ בְּגָבְהוֹ עֲשָׂרָה טְפָחִים אוֹ יֶתֶר וְרָצָה לִטּל כָּל אֲבָנָיו אִם הָיוּ בּוֹ עֶשֶׂר אֲבָנִים אוֹ יֶתֶר כָּל אַחַת מֵהֶן מַשּׂוֹי שְׁנַיִם אוֹ גְּדוֹלוֹת מִזּוֹ הֲרֵי זֶה נוֹטֵל שֶׁהָרוֹאֶה יוֹדֵעַ שֶׁלְּצֹרֶךְ הָאֲבָנִים הוּא נוֹטֵל. הָיָה פָּחוֹת מֵעֲשָׂרָה אוֹ שֶׁהָיוּ פָּחוֹת מֵעֶשֶׂר אֲבָנִים אוֹ שֶׁהָיוּ אֲבָנָיו קְטַנּוֹת מִמַּשּׂוֹי שְׁנַיִם נוֹטֵל עַד שֶׁיַּנִּיחַ טֶפַח סָמוּךְ לָאָרֶץ:
7[The following rules apply when there is] a stone wall that is ten handbreadths or more high and one desired to remove all the stones. If it contained ten or more stones, each one at least [large enough to require] two people to carry it, he may take them,16I.e., all the stones, even those smaller than the size specified. for an observer will know that he is taking them because he needs the stones.17When a person is taking many stones of this size, the effort involved clearly indicates that he is intending to use them for building and not merely to improve his field. If the wall was less than ten handbreadths high, there were less than ten stones or the stones were smaller [and did not require] two people to carry it, he may take them, but must leave [a row] a handbreadth high above the ground.18So that he will not have prepared his field by removing the stones.
ח׳בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁנִּתְכַּוֵּן לְתַקֵּן שָׂדֵהוּ (אוֹ) שֶׁהִתְחִיל לִטּל בַּשְּׁבִיעִית. אֲבָל אִם לֹא נִתְכַּוֵּן לְתַקֵּן שָׂדֵהוּ אוֹ שֶׁהִתְחִיל מִקֹּדֶם שְׁבִיעִית נוֹטֵל בַּשְּׁבִיעִית כָּל מַה שֶּׁיִּרְצֶה מִכָּל מָקוֹם וּגוֹמֵם עַד לָאָרֶץ. וְכֵן אִם הָיָה נוֹטֵל מִשְּׂדֵה חֲבֵרוֹ אַף עַל פִּי שֶׁהוּא קִבְּלָן גּוֹמֵם עַד לָאָרֶץ:
8When does the above19That he must leave a row of stones a handbreadth high above the earth. apply? When he intends to improve his field20By leaving an additional area that he could sow in the following year. or he began to remove the stones in the Sabbatical year. If, however, he did not intend to improve his field21The Radbaz asks: We see that our Sages forbade certain activities because of the impression that an observer might derive. If so, what does the owner's intent matter? An observer may think that he is intending to clear his field. For this reason, he explains that the owner must perform an activity that makes it obvious that he is intending to use the stones for building, for example, using them for construction that is presently being performed on his property. or began removing them before the Sabbatical year,22This indicates that he was not using the Sabbatical year to perform whatever work that was possible in his field. he may take everything he desires23I.e., even small stones and even when he tears down a wall that is less than ten handbreadths high. during the Sabbatical year, clearing away [the stones] until he reaches the earth. Similarly, if he was removing the stones from a colleague's field, even though he was a contractor,24I.e., a person who hires out the field for his own purposes. See Halachah 12 and the Rambam's commentary to its source (Sh'vi'it 3:9). he may clear them away until he reaches the earth.25Because he would not take the stones unless they would benefit him. Needless to say, one may not destroy a wall in a colleague's field at whim. Thus even when the owner knows that the wall is being torn down, as long as it is being torn down to be used for building, it is permitted to do so.
ט׳אֲבָנִים שֶׁרְאוּיוֹת שֶׁתְּזַעְזֵעַ אוֹתָן הַמַּחֲרֵשָׁה אוֹ שֶׁהָיוּ מְכֻסּוֹת וְנִתְגַּלּוּ. אִם יֵשׁ בָּהֶן שְׁתַּיִם שֶׁל מַשּׂוֹי שְׁנַיִם שְׁנַיִם הֲרֵי זֶה מֻתָּר לִטּוֹל אוֹתָן. הָיוּ קְטַנּוֹת מִזֶּה לֹא יִנָּטְלוּ:
9[The following rules apply when, in a field, there are] stones that would be dislocated by a plow or which were covered [by earth] and then uncovered. If there are two stones that are each large enough to require two people to carry them, it is permitted to remove them.26For, as above, the size of these stones indicates that they will be used for building. The implication is that not only is the person allowed to remove these two large stones, he is allowed to remove all the stones in the field (Radbaz). Needless to say, this leniency is granted only when he genuinely intends to use the stones for construction, not when he desires to clear his field.One might ask: Why are only two stones required to be of this size in this instance, while in Halachah 8, ten large stones are required?Among the answers given is that in this instance, since the stones are scattered over a larger area, their removal is less likely to be noticed by an observer. In Halachah 8, by contrast, since the stones are all located in one place, an observer will see that they have been removed (Pe'at HaShulchan). If they are smaller than this, he should not take them.27Lest an observer think that he is intending to clear his field.
י׳הַמְסַקֵּל שָׂדֵהוּ בַּשְּׁבִיעִית מִפְּנֵי שֶׁהוּא צָרִיךְ לָאֲבָנִים נוֹטֵל אֶת הָעֶלְיוֹנוֹת וּמַנִּיחַ אֶת הַנּוֹגְעוֹת בָּאָרֶץ. וְכֵן אִם הָיָה לוֹ בְּשָׂדֵהוּ גַּרְגֵּר שֶׁל צְרוֹרוֹת אוֹ גַּל שֶׁל אֲבָנִים נוֹטֵל אֶת הָעֶלְיוֹנוֹת וּמַנִּיחַ אֶת הַנּוֹגְעוֹת בָּאָרֶץ. וְאִם יֵשׁ תַּחְתֵּיהֶן סֶלַע אוֹ קַשׁ יִטּל אֶת כֻּלָּן:
10When a person removes stones from his field because he needs the stones [for construction], he should remove the upper ones and leave those in contact with the earth. Similarly, if he has a pile of pebbles or of stones in his field, he should take the upper one's and leave those in contact with the earth. If there is a large rock or straw beneath them, he may take all of them.28For if he desired to clear his field, he would take the large stone or straw that is beneath them as well.
י״אלֹא יְמַלֵּא אָדָם גַּיא עָפָר אוֹ יְתַקְּנֶנּוּ בְּעָפָר מִפְּנֵי שֶׁמְּתַקֵּן אֶת הָאָרֶץ. אֲבָל עוֹשֶׂה הוּא חַיִץ עַל פְּנֵי הַגַּיא. וְכָל אֶבֶן שֶׁיָּכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְּלָהּ וְהוּא עוֹמֵד עַל שְׂפַת הַגַּיא הֲרֵי זוֹ תִּנָּטֵל:
11A person should not fill a groove in the ground with earth or level it with earth, because he is improving his land.29And such work is forbidden in the Sabbatical year. He may, however, make a divider before the groove, [separating it from the remainder of his field].30Our translation and the bracketed addition are based on the Rambam's Commentary to the Mishnah (Sh'vi'it 3:8). He may take any stone [in the groove] that he can pick up if he stretches out his hand while he is standing at the edge of the groove.31If, however, he must descend into the groove to pick up a stone, it is forbidden to remove it, lest an impression be created that the person is seeking to improve his field and make the groove fit for sowing (ibid.).The Ra'avad objects to the Rambam's ruling, offering a different interpretation of his source (Sh'vi'it, loc. cit.). [The Ra'avad's interpretation is paralleled by Rabbenu Shimshon's understanding of that mishnah.] The Radbaz and the Kessef Mishneh offer different explanations that reinforce the Rambam's understanding.
י״באַבְנֵי כָּתֵף וְהֵם הַנִּטָּלוֹת שְׁתַּיִם שָׁלֹשׁ עַל הַכָּתֵף מֻתָּר לַהֲבִיאָן מִכָּל מָקוֹם בֵּין מִשְּׂדֵה חֲבֵרוֹ בֵּין מִשָּׂדֵהוּ. וְכֵן הַקַּבְּלָן מֵבִיא מִכָּל מָקוֹם וַאֲפִלּוּ אֲבָנִים גְּדוֹלוֹת בֵּין מִשָּׂדֶה שֶׁקִּבְּלָהּ בֵּין מִשָּׂדֶה שֶׁלֹּא קִבְּלָהּ:
12It is permitted to bring stones carried on one's shoulder - i.e., two or three are carried on one's shoulder at a time - from any place, whether from a colleague's field or from one's own field. Similarly, a contractor32A person who had hired the field. See Halachah 8. may bring stones, even small ones, from any place whether from the field he hired33Even though he hired the field, it is not his own and we do not suspect that he will transgress to improve it. The Ra'avad understands Sh'vi'it 3:9, the Rambam's source differently, seeing it as interrelated to the concepts mentioned in the previous halachah. or from a field that he did not hire.
י״גפִּרְצָה שֶׁהִיא סוּגָה בְּעָפָר אִם אֵינָהּ מַכְשֶׁלֶת אֶת הָרַבִּים אָסוּר לִבְנוֹתָהּ. וְאִם הָיְתָה מַכְשֶׁלֶת אֶת הָרַבִּים אוֹ שֶׁלֹּא הָיְתָה סוּגָה בְּעָפָר אֶלָּא פְּתוּחָה לִרְשׁוּת הָרַבִּים מֻתָּר לִבְנוֹתָהּ:
13[The following laws apply when there is] an open space [in a wall separating one's property from the public domain] that was filled with earth.34I.e., rather than being rebuilt with stone. If its [stones] do not create an obstacle block for people in the public domain, it is forbidden to rebuild it.35For an onlooker will think that the person is rebuilding it for the purpose of improving his field and enabling him to sow it the following year. See the explanations in the notes to the following halachah. If they create a stumbling block for people36For an observer will understand that he is rebuilding it to remove an obstacle for people at large. (Alternatively, when there are obstacles for people at large, we do not enforce restrictions instituted only because of the possibility that an observer will derive a mistaken impression.) or it was not filled with earth, but instead open to the public domain,37In this situation, by closing it, he is creating a divider between his field and the public domain. it is permitted to rebuild it.38The Ra'avad differs with the Rambam's ruling, maintaining that since there is a gap in the fence separating his field from the public domain, he is allowed to rebuild it in all instances. The Ra'avad and the Kessef Mishneh note that the Jerusalem Talmud (the conclusion of ch. 3 of Sh'vi'it ) supports the Rambam's position.
י״דאָסוּר לוֹ לִבְנוֹת גָּדֵר בַּשְּׁבִיעִית בֵּין שָׂדֵהוּ לִשְׂדֵה חֲבֵרוֹ. אֲבָל בּוֹנֶה גָּדֵר בֵּינוֹ וּבֵין רְשׁוּת הָרַבִּים. וּמֻתָּר לְהַעֲמִיק עַד הַסֶּלַע וּמוֹצִיא אֶת הֶעָפָר וְצוֹבְרוֹ בְּתוֹךְ שָׂדֵהוּ כְּדֶרֶךְ כָּל מַעֲמִידִין זֶבֶל. וְכֵן אִם חָפַר בּוֹר וְשִׁיחַ וּמְעָרָה בַּשְּׁבִיעִית צוֹבֵר הֶעָפָר בְּתוֹךְ שָׂדֵהוּ כְּדֶרֶךְ כָּל הַחוֹפְרִים:
14It is forbidden for a person to build a wall between his field and his colleague's field in the Sabbatical year. He may, however, build a wall between his field and the public domain.39Building a wall between one's own field and a colleague's is prohibited lest an onlooker think that one is preparing the land in order to sow one's field. Alternatively, we fear that the person may change his mind and sow the land (Radbaz). A person is, however, permitted to build a wall between his own field and the public domain to set off his property from the public domain. Alternatively, it is not common to sow the land next to the public domain, so there is no need for the above suspicions.In the previous halachah, repairing a wall between one's field and the public domain is prohibited when the open space is filled with earth. Here, since it is entirely open, a wall may be built, as in the latter clause of that halachah. [When he builds the wall,] he is permitted to dig deeply until he reaches a stone.40Since he digs until a stone, but does not remove the stone, it is clear that his intent is not to improve his field, for one cannot sow on a stone. He may remove the earth and gather it in his field41But not in the public domain. See Sh'vi'it 3:10. in the same manner as waste is gathered.42See Halachot 1-3. Similarly, if a person dug out a cistern, a trench, or a storage cavity in the Sabbatical year, he may gather the earth in the same manner as all those who dig.