(Mishnah) (R. Meir): Seedless onions and Egyptian beans that were not watered for 30 days before Rosh Hashana - if they were picked after Rosh Hashana, they are tithed according to the previous year and they are permitted without concern for Sheviis (as they grew in the 6th year). But if they were watered during that time and they were picked in Sheviis, they are prohibited as Sheviis produce and tithed according to the latter year (Sheviis). The same applies if they grew in a rain-subsisted field and they were not (manually) watered for two watering cycles.

(Chachamim): Only if it was three watering cycles.

(Gemara): What are seedless onions? Onions of the villagers that don't produce seeds.

(R. Mana): When he withheld water from them for 30 days before Rosh Hashana, (he shows that he wants them for seeds and) they are tithed according to the time of their taking root (i.e. the previous year) as if from a rain subsisted field.

Question (R. Yona): When are they given the law that they are tithed according to the previous year - during those 30 days or only after them?

What's the difference? If he picked some of them during the 30 days and some afterwards; if you say that they are given the law during the 30 days, they may be tithed for each other. If they are given only after the 30 days, they may not be tithed for each other. (The Gemara leaves this question unanswered.)

(Mishnah): If gourds were kept (on the vine to dry out and be used) for seed, if they hardened before Rosh Hashana and became inedible, one may keep them in Sheviis. If not, one may not keep them in Sheviis. Their buds, however, are prohibited in Sheviis.

(R. Shimon): One may water a grain field even in Sheviis.

(R. Eliezer ben Yaakov): It is prohibited.

The earth of a rice field may be dug up a little in Sheviis, in order that the water become absorbed, but one may not prune rice leaves.

(Gemara) Question: Even if they didn't dry out, isn't it enough that they aren't fit for human consumption?

Answer: Once they dry out, they become like other garden seeds that are not eaten.

Question: How does he check if they dried out?

Answer (R. Yosi ben Chanina): He should poke the gourds - if they return to the way they were before, they aren't dried out and they are prohibited to keep.

(R. Yona Botzraya): Kraimolin (a vegetable unsuitable for human consumption) is exempt from Maaser. This is before the fruits ripen (as they are usually given to animals), but once they ripen, they are like a vegetable and are obligated in Maaser.

Question: Who rules this way?

Answer: R. Yosi, who rules about Kulkas leaves that they should not be used to hold water in Sheviis. Since animals eat them, they have Kedushas Sheviis and they should not be ruined by making them wet.

The Mishnah taught that R. Shimon permits watering a grain field even in Sheviis and R. Eliezer ben Yaakov prohibits it.

R. Shimon follows the Rabbanan and R. Eliezer ben Yaakov follows his own opinion elsewhere, as it was taught in a Mishnah (in Moed Katan) - On Chol HaMoed, one may direct rainwater through furrows from one tree to another, as long as he doesn't water the entire field.

R. Mana said it without specifying a source and R. Avin said in the name of Shmuel that the dispute of the Tanaim is over a regular field (not densely nor sparsely planted).

What's the case? If there is space between one tree and the next i.e. there are less than ten trees, all agree that it is prohibited to water the entire field. If they are close together i.e. there are more than 10 trees, all agree that it is permitted. Rather, there are exactly 10 planted throughout a Beis Seah. R. Eliezer ben Yaakov viewed them as spread out (and prohibited watering between them); Rabbanan viewed them as close together (and permitted it).

Question: According to the Rabbanan who agree that when there are less than 10 trees in a Beis Seah, even when they are spread out, they are prohibited; is it permitted to direct rainwater (from tree to tree)?

Answer: Let's learn the Rabbanan's opinion from that of R. Eliezer ben Yaakov - just as he said that if they are spread out, it is prohibited to water but permitted to direct; so the Rabbanan say the same thing.

Question: Didn't we say that that when spread out, all agree that it is prohibited - and certainly a field used for grain is similar to when it is spread out...?

Answer: R. Shimon permitted watering in Sheviis and prohibited it on Chol HaMoed. Why is there a difference? Since creative labor is permitted on Sheviis, they permitted it, whether or not it involves toil. Since creative labor is prohibited on Chol HaMoed, they only permitted things that prevent financial loss and only if they don't involve toil.

Explanation #2: Since Sheviis extends for a long period of time (a full year), they permitted watering. Since Chol HaMoed is only for a short period of time (6 days), they prohibited it.

Rebuttal of Explanation #2: Would you therefore say that the last days of Sheviis should be like the festival and prohibited? That is certainly not correct, because there is a Baraisa that teaches that according to R. Shimon, one may water a grain field in Sheviis but not on Chol HaMoed and R. Eliezer ben Yaakov prohibits it (even in Sheviis). (This shows that R. Shimon permitted in Sheviis exactly that which he prohibited on Chol HaMoed.)