(R. Ila citing R. Shimon bar Vava): (The Mishnah taught (Chulin 24-1(g)) that pomegranate peels and its crown...they and their money have the sanctity of Sheviis.) R. Yochanan and his colleagues sat and asked - do they have the obligation of Biur (removal) or not?

R. Yannai passed by and they said, "This is a man who we can ask; let's ask him!'' R. Yannai answered - Anything whose leaves fall off has an obligation of Biur; anything whose leaves don't fall off, does not have an obligation - and as for pomegranate peels and its crown, some fall off and some do not fall off - therefore the Tana left it out.

Question: (The Mishnah taught (Chulin 24-1(h)) that one who paints (using dye extracted from Sheviis products) may paint for himself but not for pay.) May one paint as a favor?

Answer (Baraisa): "Leshushis and Chalbatzin - the painter may use them for himself.'' This shows that he may not paint for others even as a favor.

(The Mishnah taught (Chulin 24-1 (h)) that one may not do business with carcasses or Tereifos, nor with reptiles or creeping things. What's the source for this?) The pasuk states (Vayikra 11:28), "They are impure to you'' (meaning that you may not eat them. This was already stated;) what is this phrase adding? That not only is there is a prohibition to eat them; there's also a prohibition to benefit from them.

Anything that is a Torah prohibition to eat may not be used for merchandise; anything is a Rabbinic prohibition is permitted to use for merchandise.

Question: What about a donkey (which is a Torah prohibition to eat, but people use it for merchandise)? It is used for working rather than eating, and the same applies to a camel.

R. Yehoshaya did business with Murias of gentiles (which Chazal prohibited to eat). R, Chuna did business with Chiltis (a sharp spice) of gentiles. (These cases show that the prohibition of using for merchandise is only when there's a Torah prohibition to eat it.)

Baraisa: (The Mishnah taught (Chulin 24-1 (i)) that one should not take field vegetables and sell them in the market, but he may gather them and have his son sell them for him etc.) Five partners shouldn't gather one type of vegetable and one sell for them; but if there are two who are not partners who each gathered, one may sell for both of them. Five brothers may gather for themselves and one may sell for all of them.

(R. Yosi b'R. Bun): The sale is only permitted if they don't view the seller as a merchant, meaning that he shouldn't sell in the same location as in other years. Some say that this means that he shouldn't sell throughout the Shemita year (only once in a while).

Baraisa: If a shopkeeper was cooking (Sheviis) vegetables and selling them in Sheviis, he may not say that he is being paid for the Sheviis vegetables, but he may consider that the payment is for the non-Sheviis wine and oil (in which the vegetables were cooked) and for his time spent cooking it (and payment for the vegetable can be included as part of the price - which is known as Havla'ah).

R. Ila would instruct those that would fry (non-Sheviis) wheat in (Sheviis) oil (and sell it), "Don't consider the payment as for the oil, but rather for the wheat.''

(The Mishnah taught (Chulin 24-1 (k) & (l)) - If hunters of wild animals, birds and fish happened to catch non-Kosher species, they may sell them). R. Yehuda said - Anyone who happened to catch a non-Kosher species may take it and sell it, as long as that's not his profession.)

What's the case? If he didn't work in the other years (that preceded Sheviis) and when Sheviis came he began to trade with Sheviis produce - if he also had another occupation during Sheviis, he is Kasher (to be a witness or a judge); if not (and he was exclusively trading with Sheviis produce), he is disqualified (from being a witness or a judge). But if he worked in the other years (that preceded Sheviis) and when Sheviis came he began to trade with Sheviis produce - even if in Sheviis he had no other occupation, he is permitted (to be a witness or a judge).

(R. Ba bar Zavda/ R. Abahu citing R. Eliezer): The Halacha follows R. Yehuda of the Mishnah (with the Baraisa's explanation). R. Bar bar Zavda was praised by the Chachamim for quoting R. Elazar who was younger than him.

There's a Baraisa that taught a stringent understanding of R. Yehuda - If he worked in the other years (that preceded Sheviis) and when Sheviis came, he began to trade in Sheviis produce, if he has another occupation, he is (still) permitted (to testify and judge); if not, he's prohibited. But if he didn't work in the other years and when Sheviis came, he began to trade in Sheviis produce, even if he has another occupation, he's prohibited.

It wasn't on this (stringent) version that R. Ba bar Zavda/ R. Abahu cited from R. Eliezer that the Halacha follows R. Yehuda; it was on the lenient (first) version.

R. Ba bar Zavda was praised by the Chachamim for quoting R. Eliezer who was younger than him.

Question: (Referring back to the opinion of the Chachamim (see above (i)) - since if hunters happened to catch non-Kosher species, they may sell them, other people should also be permitted to do so?

Answer (R. Yosi b'R. Bun): Others aren't pressured by taxes, so there's no reason to be lenient with them and permit them to sell them, but professional hunters are pressured by taxes, so Chazal were lenient to allow them to sell them.