Related к Швии́т 9:12

1) And whence is it derived that the thirty day period before Rosh Hashanah is regarded as the entire year? From "And on the seventh year a Sabbath of resting shall there be for the land" (the month of Rosh Hashanah being regarded as a year in itself) — whence they ruled: The shevi'ith year of benoth shuach (a type of fig) is the second year (after the shevi'ith in which it matured) because it matures every three years. R. Yehudah says: The shevi'ith year of the Persian figs is the end of Shevi'ith, for they mature every two years. They said to him: They stated it only about benoth shuach.

3) (Vayikra 25:5) ("The after-growth of your harvest you shall not reap, and the grapes of your guarded vine you shall not glean; a year of rest shall there be for the land.") This is the source for the sages' ban on the after-growths of the seventh year. "and the grapes of your guarded vine you shall not glean": From what is guarded in the land you may not glean, but you may glean from hefker (what you relinquished ownership of.) "you shall not glean": in the (usual) way of the gleaners — whence they ruled: Figs of shevi'ith are not to be cut with a muktzeh (the usual tool), but with a knife. Grapes are not to be trod in a vat, but n a kneading trough. Olives are not to be processed in a (bad) (an olive-press) or in a kotiv (a smaller press), but may be crushed and put into a bedidah (a small press). R. Shimon says: They may also be ground in a bad and put into a bedidah.

[In the case of] one who has produce of the seventh year: When the time of the elimination arrives, he can distribute [as much as he can] of it to his neighbors, his relatives and his acquaintances. He then places [the remainder] at [the entrance of] his house and says, "Our brothers, House of Israel: Anyone who needs to take, let him come and take!" He then stores it [back] in his house, and may continue to eat until when it is finished.

8) (Vayikra 25:8) ("And to your beast and to the animal which is in your land shall be all its produce to eat.") What is the intent of this ("your beast")? If an animal, which is not yours, may eat, how much more so a beast, which is yours! If so, I would say: Let him bring the beast (into the house) and let him eat always! And how would I satisfy the removal of fruit (from the house) on shevi'ith? With the fruits of man. And a beast would eat always. Now that it is written "and to your beast and to the animal," the beast is being compared to the animal, viz.: So long as the animal eats in the field, the beast eats in the house; if it has ended for the animal in the field, "end it" (i.e., remove it) from your beast in the house.