(Mishnah): A woman may lend to her friend who is suspected (of not keeping the laws of Sheviis) - a sifter, a sieve, hand millstones and an oven, but she may not sort or grind with her.

The wife of a Chaver may lend to the wife of an Am HaAretz a sifter and a sieve and she may sort, grind or sift with her. However, once the water is added to the flour, she may not help her, as one may not assist sinners. (As soon as the water is added, since the hands and utensils of this woman are assumed to be Tamei, the dough becomes Tamei as well and the Challah that is separated will be Tamei.)

All of these things (mentioned in the Mishnah of lending and helping) were only said for the sake of peace.

One may encourage gentiles in Sheviis but not Jews. And for the sake of peace, one may greet them using the word 'Shalom' (which is one of the Names of Hash-m).

(Gemara) Question (R. Zeira to R. Mana): Is our Mishnah speaking about when she borrowed them without specifying, but if she specified her intention to use them in a prohibited way, she may not lend?

Answer (R. Mana): It's the same and even when specified, it's permitted (as even when unspecified, it's almost certain that she will use them for a prohibited use, but it is still permitted).

Response (R. Zeira to R. Mana): I could say that she wants to use the sifter for counting money; the sieve for obtaining fine sand; the hand millstone for grinding herbs (for medicine) and the oven for bleaching flax.

Question (R. Pinchas): With who did they prohibit assisting by grinding and sorting - those suspected of planting and eating or those suspected of planting but not eating?

Where will there be a difference? If they saw a person buying produce from a merchant. If you say that the prohibition to assist applies to both one who plants and one who eats, it would be prohibited to assist him to prepare the grains. If you say that the prohibition only applies to one who plants, it would be permitted to assist him.

Question (R. Yosi bar Chanina): (In mentioning the permission to greet gentiles using the word 'Shalom, the Mishnah concluded with the words 'for the sake of peace'.) Was that said about the entire Perek or only about this particular Mishnah?

Answer (Rabbanan of Kisarin citing R. Yehuda bar Sotam): From that fact that in the Mishnah in Gitin that lists all of the cases of 'for the sake of peace', the only Mishnah that is mentioned from this entire Perek is this Mishnah, this shows that it was said only about this Mishnah.

Question: (The Mishnah taught that the wife of a Chaver may only help the wife of an Am HaAretz until the water is added to the flour.) The Mishnah in Maseches Avodah Zarah teaches that if a baker is preparing dough in a state of Tumah, one may not knead or shape the dough with him. A Baraisa teaches that one may not even sort, grind or sift with him. (This implies that it is prohibited to assist him even before the water is added?)

Answer (R. Ila): The case of the Am HaAretz's wife is with Chulin produce (so they were lenient for the sake of peace); the case of the baker is with Terumah, (for which there is a Torah prohibition to make impure).

Question: But the Mishnah there (Avodah Zarah) taught the case of a baker; would a baker be using Terumah (that can only be eaten by Kohanim)?

Answer #2 (Chevraya): In Avodah Zarah, the wheat was first soaked in water (which made them susceptible to Tumah); here, they were not soaked.

Support for Chevraya (our Mishnah): However, once the water is added to the flour (implying that beforehand, they hadn't been made wet), she may not help her, as one may not assist sinners.

The Mishnah taught - All of these things were only said for the sake of peace. (One may encourage gentiles in Sheviis but not Jews. And for the sake of peace, one may greet them using the word 'Shalom'.) (Note: The discussion that follows until the end of the Perek also appeared earlier in Perek 4 Halacha 3 - Chulin 11-1(c)-(e).)

R. Chiya and R. Imi disagreed (over the meaning of 'encouraging a gentile' and 'greeting gentiles'). One said that the Jew could even say, "Plow well and I will buy from you after Sheviis''. The other said that the Jew may only say, "Be strengthened!''

According to the first opinion, what's the meaning of 'greeting gentiles'? Greeting with "Be strengthened''. According to the second opinion, what's the meaning of 'greeting gentiles'? Using the greeting usually given to a Jew - 'Shalom Aleichem'.

Once, R. Chinana bar Papa and R. Shmuel bar Nachman passed by a gentile plowing in Sheviis. R. Shmuel bar Nachman said to him, "Be strengthened!''

(R. Chinana to R. Shmuel): Rebbi, didn't you teach us that the pasuk (Tehillim 129:8), "And the passers-by didn't say, 'May the blessing of Hash-m be upon you; (we have blessed you in the Name of Hash-m)'" - that from here we learn that one may not greet those plowing in Sheviis with, "Be strenghthened''!

(R. Shmuel to R. Chinana): You know how to read but not how to expound - 'The passers-by didn't say' - this refers to the idolaters who will pass from this world and they did not say to Yisrael, 'May the blessing of Hash-m be upon you'. What does Yisrael say? "We have blessed you in the Name of Hashem'' - It's not enough for you that all of the blessings that come to the world are for us - you don't invite us to partake of those blessings and not only that but you even place on us all types of taxes.