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עד אימתי. שדה הלבן – a field of grain and pulse/beans where there is no tree in it.

Introduction After having completed its discussion of the rules governing plowing the orchard in the sixth year, the Mishnah turns its attention to the grain field, called in the mishnah a “white field” probably due to its whitish appearance.

הליחה – moisture of the ground on account of the rains.

Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds. According to the first opinion, one may plow a grain field in the sixth year up until the later of one of two points. Either until the moisture of the ground that the rain produced has been dried up. This would be some time usually after Pesah, when it stops raining in Israel. Alternatively, as long as people are still plowing in order to plant cucumbers or gourds, two plants which require a lot of water. After this point, the plowing is assumed to be for the sabbatical year and it is prohibited.

מקשאות ומדלעות (late vegetables or fruits) – cucumbers and gourds, but from then and onward, it appears like repairing his field for the needs of the Seventh year.

Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Atzeret (. Rabbi Shimon voices an interesting complaint about the previous opinion. Rabbi Shimon seems to believe that halakhah should not be dependent upon the practices of the individual, which could vary greatly from place to place. Rather they should be dependent on an absolute date, one common to all. They therefore say that the grain field may be plowed only until Pesah and like Bet Hillel in mishnah one above, the orchard may be plowed only until Shavuot. I should note that this seems to be somewhat of a general trend in many areas of halakhah. What were once dependent on variant practices, ages, customs etc., later become standardized so that the halakhah is observed uniformly in all places. As far as why there is a difference between the two fields and why plowing the grain field ends earlier than the plowing of the orchard, the Yerushalmi explains that the grain field needs a lot more irrigation. Since it won’t rain much after Pesah, plowing won’t really help that year’s crop after Pesah. The orchard requires less water and the plowing is only to help convey what little water there is to the tree. Therefore, the deadline for plowing is a little later.

נתת תורת כל אחד בידו – this one says that the moisten was used up within my own, and that one says that the moistness was not used up within my own.

אלא בשדה לבן – for he would ultimately sow it after the plowing and he needs to have most of its moistness existing , they do not plow other than until Passover.

ושדה אילן – which is planted already and there is no need that it most if of its moistness exists, for they don’t plow it other than in order that the rains will fall in the depths of the bground, therefore, they plow it until Shavuot/Atzeret. But all of these Mishnayot are superseded as we stated above in the first chapter, for Rabban Gamaliel and his court resolved about these two periods which are Passover and Atzeret/Shavuot and nullified them, and it is permitted to plow until Rosh Hashanah of the Seventh Year.

מזבלין – they bring in to them manure.

Introduction This mishnah teaches some other exceptions to the general prohibitions of tending to a field in the sixth year of the sabbatical cycle.

מעדרים (hoe) – they dig at the roots of the trees, for every thing that is for the needs of the fruit of the Sixth Year, is permissible with the time added to (I.e., the supplement) to the Seventh Year, and something that is not other than for the need of repair of the tree is prohibited, unless it is something that even in the Seventh Year itself that ists prohibition is ot other than from the words of the Scribes, but in the supplement/time added to the Seventh Year, they did not make a decree.

They may manure and hoe cucumbers and gourds until Rosh Hashanah. Manuring and hoeing are not prohibited by the Torah in the sabbatical year. They are prohibited only derabanan, from rabbinic authority. Therefore, these activities are completely permitted up until Rosh Hashanah of the sabbatical year, when the law is more lenient.

בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).

So too with regard to irrigated fields. Irrigated fields, fields which require artificial irrigation may be weeded all the way up until Rosh Hashanah of the sabbatical year. This is because the fruits of that year need the water and this is not preparation for the following year.

מיבלין – they cut the withered twigs, warts that appear on the tree.

They may remove flaws from trees, strip off leaves, cover roots with earth, and fumigate the plants until Rosh Hashanah. This section continues to list activities that are prohibited during the sabbatical year only “derabanan” and are therefore permitted during the sixth year. Another reason that these labors may be permitted is that they are not intended to prepare for the seventh year, but rather to improve the fruit already growing on the tree, the fruit of the sixth year.

מפרקין – release [the too- luxuriant growth of] leaves from the tree in order to lighten it.

Rabbi Shimon says: one may also remove leaves from a grape cluster even in the seventh year itself. Rabbi Shimon adds another permitted activity, this time one that is permitted even on the seventh year itself. Removing leaves from grape clusters does not improve the tree, which would be prohibited. Rather it only prevents damage to the cluster of grapes. Therefore, it is allowed on the sabbatical year.

מאבקין – roots that are revealed, they cover them with dust.

מעשנין (fumigate) – underneath the tree to kill the worms growing on it.

אף נוטל את העלין – on the Seventh Year itself, but the First Tanna/teacher did not say other than releasing the [overly luxirant growth of] leaves in the time added to/the supplement to the Seventh Year alone. But the Halakha is not according to Rabbi Shimon.

מסלקין – they remove the stones.

Introduction Most of today’s mishnah deals with pruning a tree on the sixth year.

מקרסמין (trim trees) – like מכרסמין with a KAF (trimming) from the language of (Psalms 80:14): “Wild boars gnaw at it [and creatures of the field feed on it],” meaning to say, they sever and cut the dry branches from the tree.

They may clear away stones until Rosh Hashanah. Clearing away stones is permitted all the way until the end of the sixth year. It is prohibited, however, during the sabbatical year itself, although this prohibition is only derabanan.

מזרדין (trim, nip shoots off) – themoist branches when they are many, it is customary to cu them and leave some of them and that is trimming/cutting shoots off/thinning.

They may trim, prune and remove [excess parts of the tree] until Rosh Hashanah. These are three different words for removing parts of the tree in order to give it more room to grow, or for it to grow stronger. These three activities are all permitted up until Rosh Hashanah, again because they are not biblically prohibited during the sabbatical year.

מפסלין (cut off dry dwigs/trim)- that he takes the refuse, and there are those who interpret [the word] מפסלין as the language of (Exodus 34:1): “Carve [two tablets of stone like the first,]” that they cut all the branches that are on the tree in order that they would become thick.

Rabbi Joshua says: just as one may trim and remove in the fifth year so too may one perform this work in the sixth year. Albeck explains that according to Rabbi Joshua, the pruning of the sixth year must be like that of the fifth year. If the pruning done in the fifth year continues into the sixth year, then the pruning done in the sixth year may continue into the seventh year. However, if the pruning done in the fifth year ends before Rosh Hashanah, then the following year’s pruning must also end before Rosh Hashanah. In other words, he sets his pattern in the fifth year and he must continue to follow it in the sixth year.

כזירודה וכפיסולה של חמישית וכו' – the first Tanna/teacher did not permit it other than until Rosh Hashanah of the Seventh Yeaer. But Rabbi Yehoshua held that the Fifth Year is like the Sixth [Year]; just as the Fifth Year enters into the Sixth [Year], so, the Sixth [Year] enters into the Seventh [Year], and just as they trim/nip shoos off of the Fifth [Year] in the Sixth [Year], so they trim/nip shoots off of the Sixth [Year] in the Seventh [Year]

Rabbi Shimon says: as long as I may legally tend the tree itself, I may remove [excess parts of it]. In the sixth year one may tend the tree by plowing around it only up until Shavuot. Therefore, according to Rabbi Shimon, one may prune it only up until Shavuot as well. To Rabbi Shimon pruning is just another form of tending the tree, and hence the same rules apply.

ור' שמעון אומר – From Atzeret/Shavuot and onwards, working of (the Land0 is prohibited [the Tree] is prohibited also in trimming and cutting off dry twigs, and there are three disputes in the matter, and the Halakha is according to the first Tanna/teacher.

מזהמין את הנטיעות (smear plants with rancid oil for keeping off vermin – or – covring a wound in a tree with dung and tie it up) – when the husk/skin of a tree falls off, they attach there manure to heal it in order that the tree won’t die. And there are those who explain [the word] מזהמין – that they smear/anoint the trees with something that its odor is bad in order that the worms will be chased away from the odor or that they would die.

They may besmear saplings, wrap them around, and trim them, and they may make for them shelters and water them until Rosh Hashanah. The activities in this section are meant to protect the saplings and therefore they are permitted all the way up until Rosh Hashanah. Besmearing the saplings means to repair bark that is peeling. Another interpretation is that it refers to smearing oil on the trees in order to ward off bugs. Wrapping the trees is done in order to protect them. Trimming them is similar to those activities referred to in the previous mishnah, all of which were permitted up until Rosh Hashanah. The shelters are small structures to protect the saplings from the elements. The irrigation here refers to spraying or sprinkling them with water to keep them moist.

וכורכין – there are those who explain it that they wrap something around the tee in the summer because of the heat and in the winter because of the cold. And there are those who explain it that they wrap the branches one with the other and tie them above at their tops so that they will not be sink to the ground.

Rabbi Elazar bar Zadok says: he may even water the foliage on the sabbatical year, but not the roots. Rabbi Elazar bar Zadok says that he can water the foliage even on the sabbatical year, because that is just to keep them moist. However, he may not water the roots because it is the seventh year.

וקוטמין אותן (cover them with powder) – there are those who explain to put powder on their roots, and the Aramaic Targum/translation of אפר is ashes/powder. And there are those who explain that they break their heads, like (Sukkah 29b): “their heads are lopped off/broken.”

ועושים להם בתלים – it is customary to make for the tree a fence a cubit around it and they will it with dust. And there are those who explain that they make for it a Sukkah from above to protect it from the heat or from the cold.

על הנוף (on the boughs of the tree) – of the tree, but not upon the root so that he should not do in the Seventh Year in the manner that he does in the rest of the years. But the Halakha is not according to Rabbi Eliezer B’Rabbi Tzadok, but rather it is forbidden to water the tree in the Seventh Year, whether on the boughs or on the root.

סכין את הפגים (pour oil on unripe figs) – fruit which did not complete their ripening, we pour oil on them when they are attached to the tree to hurry their ripening. But sometimes they perforate them and place oil inside the hole; alternatively, they perforate the unripe figs in order that rain can enter into them and they will ripen more quickly.

Introduction This mishnah has to do with oiling and piercing unripe figs while they are on the fig tree. The oil would speed up the ripening process and the piercing would allow the oil to penetrate into the figs.

פגי ערב שביעית – fruit that do not ripen until Tishrei of the Seventh Year, and we don’t pour oil on them and we don’t perforate them on the Sixth Year from after which their ripening was not completed until the Seventh Year entered, and even in a place where thy had the practice not to pour oil, the first Tanna/teacher forbade it. But Rabbi Yehuda distinguishes between a place where they had the practice to pour oil and a place where they did not have the practice to pour oil, for in a place where they did not have the practice to pour oil, anointing is not seen as work and it is permitted.

They may oil unripe figs and pierce them until Rosh Hashanah. Oiling and piercing are allowed up until Rosh Hashanah, just as were the other activities meant to aid the tree that did not work the ground.

ר' שמעון מתיר באילן – which is filled with Seventh Yeaer fruit to perform on work on the aftermath of the Seventh Year, because it is permitted to work on the tree, even though the fruit are sanctified with the holiness of the Seventh Year. But the Halakha is according to the first Tanna/teacher.

Unripe figs of the sixth year which have [remained on the tree] until the seventh year, or of the seventh year which have remained on the tree until the eighth year, they may not oil them or pierce them. However, if despite the oiling and piercing, the figs did not ripen until the sabbatical year began, they may not be oiled and pierced during the seventh year. Similarly, figs from the seventh year which have remained on the tree until the eighth year may not be oiled or pierced because they are seventh year produce and as such, cannot be worked.

Rabbi Judah says: In a place where it was the custom to oil, one may not oil them, since that would be considered work; but in a place where it was not the custom to oil, they may oil them. Rabbi Judah provides what might seem to be a paradoxical ruling. Oiling is forbidden only if it is considered work in that locality. If it is customary to oil them, then oiling is considered work and it is forbidden to oil them in the seventh year. However, if oiling is not customary in that place, then it is not considered work and someone who wants to oil them may do so. In this he disagrees with the opinion in the previous section, according to which oiling was always prohibited in the seventh year. We should note that Rabbi Judah’s statement will make the halakhah vary from place to place. As we noted earlier in Sheviit, some sages seem to have objected to this phenomenon. It seems, in contrast, that it did not bother Rabbi Judah at all.

Rabbi Shimon permitted in connection with the tree, because he is permitted to do all work for the tree. Rabbi Shimon allows one to do any work on the tree itself in the eighth year, after the sabbatical year has been completed, because only the fruit carries the sanctity of the seventh year, and not the tree. Other commentators interpret Rabbi Shimon as permitting the oiling and piercing of seventh year figs which have entered the eighth year because on the eighth year all work done on the tree is permitted.

מבריכין (bending a vine by drawing it into the ground and make it grow forth as an independent plant) – bend the vine-shoot of the vine in the ground and covering it with dust.

Introduction This mishnah teaches that planting and grafting plants is prohibited some time before Rosh Hashanah. The sages debate exactly how much before Rosh Hashanah it is prohibited.

מרכיבים – bringing a branch of a tree and engrafting it upon another tree that is of its species.

They may not plant or sink [vine-shoots], or graft in the sixth year within thirty days of Rosh Hashanah. According to the first opinion, it is forbidden to plant or graft one plant on to another thirty days before Rosh Hashanah. Sinking vine shoots refers to the practice of putting a vine shoot into the ground in one place and bringing it up again another in order to start a new vine. These activities are prohibited thirty days before Rosh Hashanah because it will take thirty days for the plant to strike roots, or to be successfully grafted.

פחות ל' יום – In the Gemara of Tractate Rosh Hashanah [10b] , it proves that these thirty days of [a graft] taking root, according to the first Tanna/teacher and three days, according to Rabbi Yehuda, and two weeks according to Rabbi Yossi and Rabbi Shimon, that we need prior to thirty days of the addition/supplement of the Seventh Year, that we require that the sapling should take root prior to the supplement/addition to the Seventh Year, and all of them hold that the supplement/addition to the Seventh Year is thirty days, therefore, according to the first Tanna/teacher who stated that there is no taking root less than thirty days, it needs thirty days of taking root and thirty [days] of supplement/addition; according to Rabbi Yehuda who stated that taking root is three days, one needs three days of taking root and another thirty of supplement; to the words of Rabbi Yossi and Rabbi Shimon who stated two weeks, one requires two weeks for taking root and thirty for supplement. And the explanation of taking root is that the sapling takes root and its roots take hold in the ground. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.

If he has planted or sank or grafted, he must uproot. If he does not observe this prohibition and he does plant, graft or sink a vine shoot less than thirty days before Rosh Hashanah of the sabbatical year he must uproot the plant because this is considered to be a tree that was planted on the sabbatical year. Such a tree is prohibited.

Rabbi Judah says: any grafting that has not taken root within three days will never do so. Rabbi Judah says that the plant or the graft takes roots within three days. If it does not, it won’t survive. Hence, it is permitted to plant, graft or sink up until three days before Rosh Hashanah.

Rabbi Yose and Rabbi Shimon say: two weeks. Rabbis Yose and Shimon hold that the plant strikes roots within two weeks, hence it is permitted to plant, graft or sink vine-shoots up until two weeks before Rosh Hashanah.

האורז – in the foreign tongue, RICE

Introduction The year in which produce is tithed also counts with regard to whether it is considered to be sabbatical produce. Thus if something is tithed in the sixth year then it counts as sixth year produce, whereas if would be scheduled to be tithed in the seventh year, it counts as sabbatical produce. Determining what year something is tithed depends on what type of produce it is, and how much it has grown. The standards are different for each type of produce. Thus grain and olives that have grown to 1/3 of their eventual size before Rosh Hashanah are tithed with the previous year. Vegetables belong to the year in which they are harvested. Our mishnah discusses some species that do not fit neatly into either the grain or vegetable category. We should note that it is important to know what year produce is in with regard to tithes because the laws change from year to year. In the first, second, fourth and fifth years second tithe is separated, whereas in the third and sixth year, poor person’s tithe is separated. In the seventh year no tithes are separated. It is also important to know what year the produce is in because one can’t tithe from one year’s produce for another.

והדוחן (a species of millet) – MILLIEV.

Rice, millet, poppy and sesame that had taken root before Rosh Hashanah must be tithed according to the previous year, and are permissible in the seventh year. The criterion for determining whether rice, millet, poppy or sesame are tithed during the previous year (in this case the sixth year) or whether they go with the following year, is whether they have taken root. If they have taken root then they are tithed according to the sixth year, which means that the owner will have to separate regular tithe and poor person’s tithe, which takes the place of second tithe in the third and sixth years of the sabbatical cycle. In addition, they are not subject to the laws of produce grown during the seventh year. We will learn more about these laws later in the tractate.

והפרגין – a kind of pomegranate filled with seeds and its seed shakes within it, and we call it KASHBASH in Arabic and in the foreign language POPOORU.

If they did not then they are forbidden in the seventh year, and are tithed according to the year following. If they did not take root before Rosh Hashanah, then they are forbidden in the seventh year. As we shall learn, this doesn’t mean that they are absolutely prohibited, but rather that the laws governing seventh year produce will govern this produce as well. They will be tithed also as seventh year produce, which means that they won’t have be tithed at all, as seventh year produce is totally exempt from tithes.

מתעשרין לשעבר – with the tithe of the previous year. Of ot was the first year or the second of Shemitah, Second Tithe, and if [it was] the third year, the Poor Person’s Tithe.

ומותרין בשביעית – since it had taken root in the Sixth Year before Rosh Hashanah of the Seventh Year, they do not have the holiness of Seventh Year [produce].

ומתעשרין לשנה הבאה – like the year of its harvesting since that in that year, it had taken root. And if it is the Seventh Year, they are not tithed at all and they have the holiness of the Seventh Year. Even though with a tree, we follow after the formation of fruits/leaves, and with vegetables after their harvesting, and with grain and olives after one-third [growth], meaning to say, when they would bring forth one-third of their ripening, then they become liable for tithes; nevertheless, with rice and millet and pomegranates and sesame, which we don’t harvest them as one, we don’t bring one-third of their ripening as one, we don’t follow after them other than following taking root, for in one year, the entire field takes root and we sew it at one time.

פול מצרי – in the foreign tongute, PASHULI

Introduction This mishnah continues to list types of produce that are tithed according to when they take root.

שזרעו לזרע – in order to remove from it seed for sowing but not for eating.

Rabbi Shimon Shezuri says: Egyptian beans which he sowed for seed only, are like them. According to Rabbi Shimon Shezuri if Egyptians beans were sewn for seeds, which either means to grow them in order to harvest just the seeds, or according to other commentators, to eat the seeds, then they are tithed according to when they take root. If, however, they were planted in order to eat the beans, then they are tithed as are vegetables, according to the time when they were harvested.

כיוצא בהם – after taking root, like rice and millet, whether for the matter of tithes whether for the matter of the Seventh Year. And exactly when it was own for its seed, but if it was sown for vegetation, we follow after harvesting like vegetation.

Rabbi Shimon says: large beans, are [also] like them. Rabbi Shimon says that large beans also go according to when they take root.

הגמלונין – large-sized [bean].

But Rabbi Elazar says: large beans, if they began to form pods before Rosh Hashanah. Rabbi Elazar says that large beans go according to their own criterion when they begin to form pods. If they do so before Rosh Hashanah, they are tithed according to the previous year, but if not, they are tithed according to the subsequent year.

משתרמלו (when they have begun to form pods) – when they have hardened and became like a pocket, and its example, with his traveling bag (Talmud Shabbat 31a – the mean proselyte who came with nothing but his staff and travelling bag – I being without merit or ancestry), which is the pocket of shepherds.

הבצלים והסריסים – which do not make seed like other onions.

Introduction This mishnah teaches that for some types of species the year in which they are tithed depends on how much water they have recently received and how much water they typically are irrigated.

ופול המצרי – that was sown for herbs, for if it were seed, that which is taught in the Mishnah above (i.e., Mishnah 8), that we follow it after taking root, even if we didn’t prevent water from them.

Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. This first section refers to a situation where these species are growing in an artificially-irrigated field. If these types of species had not been watered for thirty days before Rosh Hashanah then they are not treated as vegetables and they are tithed not according to the time that they are harvested (as are vegetables) but according to the previous year. They are also permitted in the seventh year, because they count as sixth year produce.

שמנע מהם מים שלשים יום – they have departed from the law regarding vegetables that are grown on all water, and have been made like a field sufficiently watered by rain and requiring no artificial irrigation, that suffices with rain water, therefore, we tithe it as according to the previous year.

And if not, they are forbidden in the seventh, and are tithed according to the following year. But if they are watered, then they go according to when they are harvested if during the sixth year, they are sixth year produce and if during the seventh year, they are seventh year produce.

ושל בעל – a field which is in the valley and it is moist and there is no need to water it. But nevertheless, for vegetation, it requires watering, because of that which is taught that he deprived water from them for two seasons/periods of watering , the time of watering that is customary to water it is called an עונה/period, season, and the Halakha is according to the Sages.

And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three. Seedless onions and Egyptian beans grown in a rain-irrigated field subsist mostly on rainwater but they do need occasional watering. However, since they need less artificial irrigation, the period in which water has been withheld must be greater than for the same species grown in a field that is always artificially irrigated. Therefore, if he withholds water from them before Rosh Hashanah for two periods in which he would have watered them, then they are tithed with the previous year and if the next year is the sabbatical year, the laws of sabbatical produce do not apply. This is according to Rabbi Meir, according to whom not watering them for two periods causes them to no longer be in the category of vegetables. The sages disagree and say that the onions and beans lose the status of vegetables only after three periods of irrigation are withheld from them.

הוקשו – they dried up and became hard.

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. As we shall learn later in the tractate, if produce is deemed to be “sabbatical year produce” then it must be removed when that species is no longer growing in the field. Our mishnah deals with someone who keeps gourds in the ground for them to dry up and then uses them for seed. If they have dried and hardened before Rosh Hashanah and are no longer fit for humans to eat, then they don’t count as sabbatical year produce, but rather go according to the sixth year. Thus when he harvests them during the seventh year, he will not be obligated to remove them when there are no longer gourds still growing in the field. However, if they have not hardened by Rosh Hashanah, then the laws of sabbatical produce do apply and he will be able to keep them only as long as gourds are growing in the field.

אסור לקיימן בשביעית – for the fruit of the Seventh Year is forbidden to leave them for sowing.

Their buds are forbidden in the seventh year. Since their buds remain fit for human consumption even after the gourds themselves have hardened, they are prohibited during the seventh year, because that is when they are harvested.

התמרות (seed-capsules) – the blossom prior that its opening is similar to a seed-capsule, and like him, its head was lopped off and there ascended upon it a seed-capsule in the chapter “The Stolen Lulav” (Tractate Sukkah 33a); another explanation: the seed capsules are similar to sprouts of vines.

They may irrigate the soil of a white field (a grain, the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. Rabbi Shimon allows one to water a grain field on the sabbatical year so that grain will grow in the eighth year. However, Rabbi Elazar ben Jacob prohibits this.

מרביצים בעפר לבן – meaning to say, we water the bright field lacking shade (vegetable or grain). And this is the Halakha that we water a bright field lacking shade on the Eve of the Seventh Year in order that the vegetables will come forth in the Seventh Year, and not only this but we water tit on the Seventh Year in order that vegetables came come forth in the aftermath of the Seventh Year.

They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice]. One is allowed to intensively soak rice during the sabbatical year. According to some commentators this refers to rice that took root before Rosh Hashanah. However, Rabbi Shimon points out that even though irrigating, which is usually prohibited during the seventh year, is permitted, trimming the plants to improve them is forbidden. Again we see that preserving the plant is permitted while doing any work to improve it is forbidden.

ממרסין באורז (stir the ground of a rice-field with water – to make it dough-like) – we water the dust of the rice and mix it with water, like (Tractate Yoma 43b) – they placed it in the mixer.

אבל לא מכסחין (you may not trim rice plants) – we don’t cut the leaves of the rice, it is the Aramaic Targum/translation of לא תזמור/”or prune your vineyard” (Leviticus 25:4)/you shall not trim, and the Halakha is according to Rabbi Shimon.