1)

WHEN ONE CHANGES THE USE OF A FIELD (Yerushalmi Kilayim Perek 2 Halachah 3 Daf 7b)

îùðä æøåòä åðîìê ìéèòä ìà éàîø àèò åàçø ëê àåôê àìà äåôê åàç"ë ðåèò.

(a)

(Mishnah): If a field was sown and he then decided to plant saplings, he shouldn't say that he will first plant and then overturn the soil with a plow; he should first overturn and then plant.

ðèåòä åðîìê ìæåøòä ìà éàîø àæøò åàçø ëê àùø àìà îùøù åàçø ëê æåøò. àí øöä âåîí òã ôçåú îèôç åæåøò åàçø ëê îùøù:

(b)

If it was planted with saplings and he decided to sow it, he shouldn't say that he will first sow and then uproot; he should first uproot and then sow the seeds. If he wishes, he may cut down the trees to less than a Tefach from the ground, then sow the seeds and only then uproot then trees.

äéúä ùãäå æøåò ÷ðáñ àå ìåó ìà éäà æåøò åáà òì âáéäï ùàéï òåùéï àìà ìùìù ùðéí:

(c)

If his field was planted with Kanbus or Luf - he may not wait for them to grow narrow roots, overturn them and then sow, since they only produce such roots after 3 years. (Rather, he must first uproot them and then sow.)

úáåàä ùòìå áäï ñôéçé àñèéñ åëï î÷åí äâøðåú ùòìå áä îéðéï äøáä. åëï úìúï ùäòìú îéðé òùáéí àéï îçééáéï àåúå ìðëù. åàí ðéëù àå ëéñç àåîø ìå ò÷åø àú äëì çåõ îîéï àçã:

(d)

A grain field that sprouted Istis (which damages the grains) or an area of a threshing floor that sprouted many species (that damage the ground) or a fenugreek field that sprouted many species of herb - he is not obligated to weed them. If he weeded or cut some of it down, he is told, "Uproot all of it, aside from one species".

[ãó éã òîåã à (òåæ åäãø)] âîøà úðé ñåîëéï òåîøéï áöã âôðéí.

(e)

(Gemara) Baraisa: One may put sheaves next to vines (as there's no concern that seeds may fall and grow under the vine).

àîø øáé éåñé äãà àîøä ùàñåø ìéèò áöã [ãó ç òîåã à] ÷îä éáéùä âôï éáù.

(f)

(R. Yosi): This shows that one may not plant a dry vine next to a dry standing crop.

îäå ìæøò áöã âôðéí éáùåú.

(g)

Question: May one sow next to dried out vines (considering the fact that the entire vine is going to be uprooted)?

ðùîòéðä îï äãà âôï ùéáùä àñåøä åàéðä î÷ãùú åàîø øáé ìòæø ãøáé îàéø äéà ãøáé îàéø àî' àôéìå âôï äöîø àñåø åàéðå î÷ãù. äãà àîøä ùîåúø ìæøò áöã âôðéí éáùåú

(h)

Suggested proof: One may not sow next to a dried out vine, but if he did, it does not prohibit - and R. Eliezer said that this is the view of R. Meir, who said that even next to a cotton bush (Tzemer Gefen) it's prohibited to plant (since their leaves are similar to vine leaves) but if it grew there, it is not prohibited. We can learn from here that according to R. Meir, it is prohibited, but since we do not rule like him, it is permitted to sow next to dried out vines.

åàí öîçå îåúøåú ìùòáø åàñåøå' ìòúéã ìáåà.

(i)

(The Mishnah taught that if he wishes, he may cut down the trees to less than a Tefach from the ground.) If the vines continued to grow, that which grew until then is permitted; that which will grow after that is prohibited.

ëäãà ø' ùîòåï áï éäåãä âí ëøîééà àî' ìàøéñéä ôå÷ æøò. îï ãæøò öîçéï. àîø ìéä å÷ç öåã. îï ãçöã àøèáéï àîø ìéä ôå÷ ñîê.

(j)

It's like the story of R. Shimon ben Yehuda, who cut down his vines to be less than a Tefach from the ground. Afterwards, he told his sharecropper, "Go out and sow (next to the vines)". The vines later grew back and he told his sharecropper, "Go and harvest the crops (that have already grown, before they become prohibited)". After he harvested, the sheaves became wet and began to rot. He told the sharecropper, "Put the sheaves under the vines (to protect them)".

ø' æòéøà áòé òã ëãåï ëø' ùîòåï áï éäåãä ùäåà àîø ìãòú âîåøä. ùàø áðé àãí ùàéï àåîøéï ìãòú âîåøä.

(k)

Question (R. Zeira): Perhaps they only permitted that which grew to people like R. Shimon ben Yehuda, who had full intent (when he instructed his sharecropper to harvest the crops); but for others who don't have full intent (and if the sharecropper doesn't do it immediately, the owner won't hurry him to do it), it would be prohibited?

[ãó éã òîåã á (òåæ åäãø)] çæø åàîø àôéìå øáé ùîòåï áï éäåãä àéðå àåñø àìà îùåí îøàéú äòéï:

(l)

Answer (R. Zeira): Even according to R. Shimon ben Yehuda, it is only prohibited because of Maris HaAyin (that it looks bad, so it is permitted even for other people).