Yerushalmi Gittin 5:10 ירושלמי גיטין ה׳:י׳

MISHNAH: ²⁴⁴The entire Halakhah is from Ševiʻit 5:9, Notes 80–98. The variant ms. readings from there are noted ש. The last two paragraphs are also from Ševiʻit 4:3, Notes 50–57. A woman may lend to her neighbor, whom she suspects in matters of the Sabbatical, a coarse sieve⁸⁰This is also quoted as Rebbi’s opinion in the Babli, Ketubot 69a., a fine sieve, grindstones, or an oven⁸¹Mishnah Ketubot 4:6., but she should neither cull nor grind with her. The wife of a Fellow may lend to the wife of a vulgar⁸²In the Babli, Ketubot 51a, the question never arises since the claims of the widow and the daughters are accorded equal status; this rule is quoted in Yebamot 15:3 (14d 1.68), Ketubot 4:8 (29a 1.25). a coarse sieve and a fine sieve, she may cull, grind, and sift with her, but she may not touch hers once water has been put in⁸³The Text is from Ketubot 4:8, Notes 200–201. Variant readings are given there. because one does not support transgressors⁸⁴Mishnah Ševuʻot 6:1. The subject is the biblical oath imposed on a person who denies an obligation (Ex. 22:8). The rabbinic interpretation of the expression אֲשֶׁר יֹאמַר כִּי הוּא זֶה is “if he [the defendant] agrees that there is a case.” If the defendant in a civil suit, in which there are no witnesses and no documents, denies the entire claim, he does not have to swear a biblical oath (he may have to swear a rabbinical oath). But if he agrees to part of the claim, he has to swear a biblical oath to free himself from the remainder. Only if the claim is advanced as tentative, then any admission by the defendant is a gift to the claimant and by rabbinic rule no oath of any kind is due.. All this has only been said for communal peace. One⁸⁵The speaker is the claimant. encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

HALAKHAH: “A woman may lend to her neighbor,” etc. Rebbi Zeïra asked before Rebbi Mana: Does our Mishnah deal with the implicit case, rather than the explicit? He said to him, is the implicit case not explicit? He said to him, I can say a coarse sieve to count coins, a sieve to sift sand, grindstones to grind spices, a stove to put in flax bundles.

Rebbi Phineas asked: For what did they impose a fine? At a place where they sow and eat or at a place where they sow but do not eat? What is the difference? If one saw him buying from Saracens. ²⁴⁶See variant readings and the translation in Ševiʻit for the text that probably was omitted here. It is forbidden; if you say at a place where they sow and eat, if one saw him buying from Saracens it is permitted.

Rebbi Yose bar Ḥanina asked: Has this been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state this Mishnah in Giṭṭin it follows that it was said only for this Mishnah.

There, we have stated: One does not knead or form bread with a baker working in impurity. And it was stated additionally: One should neither cull nor grind with him. And here, it says so? Rebbi La said, here for profane [bread], there for heave. Can you say heave at a baker’s? The colleagues say, one if he washes, there if he does not wash. The Mishnah supports the colleagues: “But she may not touch hers once water has been put in.”

²⁴⁹The essence of the paragraph is missing in this copy; cf. the full text in Seviʻit 4:3, (Notes 50–57). The paragraph should not be taken as a variant of the text but as a hint to look up the original. Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well then, I will rent it from you after the Sabbatical.” The other one said: “May you succeed” For him who says, plough it well, then I will rent it from you after the Sabbatical, what means “one greets them” in a Jewish way? “May you succeed.” For him who says to the Gentile “may you succeed”? Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, are you not Jewish? Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you; not only do you not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.