Anything that ripens Peros, he is liable for it due to seeding.

One who plants [saplings], inserts [shoots into the ground in order that they will come out elsewhere and make Peros], grafts, cuts off dry branches, cuts off moist branches [that harm the tree], removes waste, anoints it with an odorous substance to distance worms, removes rocks from its roots, covers exposed roots with dust, fumigates [to kill worms in it], removes worms, puts ashes on the roots, anoints [unripe Peros with oil], waters, punctures [unripe figs so rain will enter and ripen them], makes a fence around them, and anything that ripens Peros, he is liable for it due to seeding.

(Ze'ira citing R. Chiya bar Aba citing Kahana): One who plants on Shabbos is liable due to seeding.

(R. Ze'ira): One who prunes is like one who plants.

If one plants and prunes in Shemitah, according to Kahana he is liable twice. (Kahana did not say that pruning is like planting. He holds that it is liable for reaping.) According to R. Ze'ira, he is liable only once.

Objection: R. Ze'ira said that one who prunes is like one who plants. Did he say that one who plants is like one who prunes?! (He did not. Why do you say that he is liable only once?)

Everything was included in seeding. Pruning left [the Klal] to be stringent about itself. Because it left to be stringent about itself, do you exempt him from [liability for] seeding?!

Conclusion: There is no difference [between the Amora'im about this]. If one plants and prunes in Shemitah, both according to Kahana and according to R. Ze'ira he is liable twice.

(Mishnah): And one who reaps.

(R. Chiya): One who reaps, reaps grapes, reaps olives, reaps dates, detaches [other fruits], or picks figs, all of them are [liable] due to reaping.

One who cuts a sponge, reed or Kerolin (a kind of tree) is liable for reaping and for planting (it causes them to grow more).

One who cuts coriander, leeks celery, Gargar, Triksimin, Keshumim (kinds of herbs) or mint is liable for reaping and for seeding.

(R. Yosi bei R. Bun citing Reish Lakish): One who puts an Atzitz Nakuv (a flowerpot with a hole) on top of an Atzitz Nakuv is liable for reaping (when he picked it up, he ceased its nourishment from the ground) and for seeding (when he put it down, it gets nourishment from the ground through the bottom Atzitz).

(R. Yosi bei R. Bun citing Reish Lakish): One who cuts a sycamore tree [and leaves a stump] is liable for three [Melachos].

(R. Yosi bei R. Bun): [The teachings I cited from Reish Lakish] do not argue. One who cuts it is liable for reaping and for seeding. One who smooths it [to be proper for building] is liable for Makeh b'Patish.

Note: What was the Havah Amina that they argue? If we thought that here he is liable for pruning, above he did not prune! Perhaps we thought that here he is liable for planting and seeding [in addition to reaping]. SHA'AREI TORAS ERETZ YISRAEL adds to the text, just before this, "R. Yochanan obligates twice.''

(Rabanan of Kisarin): One who traps a fish (it was already in his Reshus, and he removed it from the water), and any [Melachah] that separates something from where it lives, is liable for reaping.

(Mishnah): Me'amer (making piles).

Question (R. Shmuel bar Sasartai): What are Toldos of Me'amer?

R. Yosi: I heard [what are Toldos of Me'amer] from R. Shamai citing R. Acha, but I do not know (remember) what I heard.

Question: What was the conclusion?

Answer: One who crushes rice or barley to make Chalukah (the kernels are split into two) is liable for Dash (threshing, for this makes the shell come off. He is not liable for Me'amer, even though they stick to each other, for he does not intend for this);

One who spread raisins [to dry] and gathered (stuck them together), he is liable [for a Toldah of Me'amer].

Any [Melachah] that touches the food itself (not merely the shell, and sticks them together,) is liable for Me'amer. If they are in their shells, he is liable for Dash.

A woman who sifts wheat is liable for sifting. When she mashes it [to remove the shell] she is liable for Dash. When she selects with Tzedadiya (a Kli), she is liable for Borer. When she cuts them [to make grits], she is liable for grinding. When she sifts it [to remove thin shells that stuck to it], she is liable for Zoreh (winnowing). When she finishes her work, she is liable for Makeh b'Patish.

One who hits flax with a shovel [to remove it from the shell, is liable for Dash. When he crushes it with a Kli [to mince the shells], he is liable for grinding. If he uses a Kli to clean the hairs from the shells, he is liable for Zoreh. When he [removes remaining shells] by hand, he is liable for Borer. When he combs the hairs, he is liable for combing. When he removes the ends [that are still in their shells], he is liable for cutting. When he finishes his work, he is liable for Makeh b'Patish. (We explained this Sugya like PNEI MEIR.)

One who grinds garlic, when he crushes the heads, he is liable for Dash. When he selects [the garlic] from the shells, he is liable for Borer. When he crushes them in a mortar, he is liable for grinding. When he puts liquid, he is liable for kneading. When he finishes the work, he is liable for Makeh b'Patish.

Sugar - when one selects [the good beets or canes] in their shells, he is liable for Borer. When he crushes it in Margaziya (this removes the shells), he is liable for Dash. When he crushes them in a mortar, he is liable for grinding. When he puts liquid, he is liable for kneading. When he puts in a mold, he is liable for building. When he cuts it into pieces with Guma (a Kli), he is liable for cutting. When he finishes the work, he is liable for Makeh b'Patish. (We explained this like PNEI MEIR.)

(R. Chiya citing R. Yochanan): If one squeezed fish for the sake of the fish (there was too much liquid inside), he is exempt. If it was to extract brine, he is liable.

(Rav): If one squeezed pickled vegetables for their sake, it is permitted. If it was for their liquid, it is forbidden. Cooked vegetables, whether he squeezed for their sake or for their liquid, it is forbidden.

(Shmuel): Pickled vegetables and cooked vegetables have the same law. Whether for their sake, or for their liquid, it is forbidden.

(R. Chizkiyah): Rav argues with R. Yochanan.

Question (R. Mana): Why [do you say so? Both of them distinguish between for their sake and for the sake of their liquid!]

Answer (R. Chizkiyah): [Rav] says [that for the sake of their liquid] it is forbidden, and [for their sake] it is permitted. R. Yochanan says [that for the sake of their liquid] he is liable, and [for their sake] he is exempt (but it is forbidden).

(R. Ba bar Mamal): If one minced an onion - if it was to give (improve its) taste, it is forbidden. If it is to remove the sap, it is permitted. (PNEI MOSHE)

(R. Ze'ira citing Rav Huna): One may encase a radish in salt, as long as he does not leave it for a long time.

(R. Ze'ira citing Rav Huna): Clothes from a craftsman's house - one may wear them [on Shabbos, even though perhaps they are not his size]. If it tears, it tears.

(R. Ze'ira citing Rav Huna): If thorns became entangled in one's clothes [on Shabbos], he may remove [the thorns] in a covert place, as long as he does not tear [his clothes].

(R. Ze'ira citing Rav Huna): If mud fell on one's clothes [on Shabbos], he may smear (remove) it with one hand, as long as he does not rub it.

(R. Ze'ira citing Rav Huna): Shaking out [dust or earth] from clothes (PNEI MOSHE) - if one person does so, it is permitted. If three do so, it is forbidden. If two do so, this is a question.

One who bathes - Rav Huna and Rav Yehudah argued [about how he may dry himself]. One said, like this is permitted (with a Shinuy, to remind him not to squeeze water from hair), and like this (normally) is forbidden. The other said that either way is forbidden.

R. Aba bar Zemina bathed with R. Ze'ira, and [R. Ze'ira] did not let him [dry himself] like this or like this (either way).

If water fell on one's garments, Rav Huna and R. Yirmeyah [argue about this]. One said that he may shake it off, but to remove it by hand is forbidden. The other said oppositely.

(R. Ba citing R. Chiya bar Ashi): One who spits may absorb it in his garment, without concern [for squeezing or laundering].

(R. Ba citing R. Chiya bar Ashi): R. Chiyah Ruba and R. Shimon bar Rebbi argued - one said that one may spit and rub [it with his foot, so it will not be visible]. The other said that one may not spit and rub [lest he come to even out crevices in the ground];

When do they argue? It is when there is no stone floor, but if there is a stone floor, [all agree that] one may spit and rub.

If one spat and the wind scattered it, he is liable for Zoreh. Also anything that the wind breaks into small pieces, he is liable for Zoreh.