The Mishnah had taught: The messengers of Beis Din may go out to inspect fields to ascertain whether farmers had planted forbidden mixed species.

Question: Did they not already go out in Adar (see Mishnah at beginning of Maseches Shekalim)?

Answer: It refers to a year of late rains, so the vegetation was not yet visible above the ground.

Question: What is the source for marking graves?

R. Berachya/ R. Yaakov bar bas Yaakov quoting R. Chunya of Beras Chavran. R. Yosa said it from R. Yaakov bar Acha quoting R. Chunya of Beras Chavran/ R. Chizkiya/ R. Uziel son of R. Chunya of Beras Chavran: The Pasuk states (Vayikra 13, 45), "He should call out 'Tameh Tameh' - 'Impure impure'", so that the Tumah should call out from his mouth, saying "Stay separate!"

R. Ila quoting R. Shmuel bar Nachman: The Pasuk states (Yechezkel 39, 15), "The passersby will travel the land and see a human bone and build near it a mark". This is the source for marking bones.

"Human" - this teaches that we make markings for a spine and skull.

"And build" - this teaches that we make markings on an attached rock.

If you would think that a detached rock is marked, it will roll elsewhere and cause Taharos that are there to be declared Tameh and burned; similarly, Tameh items in the original place will be declared to be Tahor.

"A mark" - this teaches that the requirement to mark Tumah.

If one found a marked rock, even though the rock should be positioned near the Tumah but not upon it, one who leans over it becomes Tameh, as one must assume that the Tumah is underneath the stone.

If one found two such rocks, one who leans over either rock is Tahor; one who leans over the area between them is Tameh.

If between them was ploughed, each rock is viewed separately - between them is Tahor and around them is Tameh.

Beraisa: One should not mark flesh, lest the flesh decompose, and there will no longer be Tumah present.

Question (R. Yusta bar Shunam to R. Mana): Does this not cause us to retroactively make Taharos Tameh?

Answer (R. Mana): It is better to temporarily cause damage (by not marking the meat) than to permanently cause damage (by permanently marking meat that will soon decompose).

(Mishnah - R. Eliezer ben Yaakov): One may draw water from tree to tree but one may not water the entire field.

If seeds did not drink before the festival, they may not be watered on the festival.

Chachamim: Both in this and in this, it is permitted.

(Gemara): R. Mana taught the following statement himself.

And R. Avin quoted it from Shmuel - They disagree over a regular field, but if it is spacious, they all agree that watering the entire field is prohibited.

What is the case? If the trees are spaced out, all agree that it is prohibited; if they are planted one after another, all agree that it is permitted.

Rather, there are 10 saplings planted in a Beis Seah (an area of 50 by 50 Amos) - R. Eliezer B"Y viewed them as spread out and the Rabbanan viewed them as planted one after another.

Question: The Rabbanan said that if they are spaced out, it is prohibited to water. Would it be permitted to draw the water (from one tree to the next)?

Answer: Let us learn the opinion of the Rabbanan from R. Eliezer B"Y - just as R"E said that if spaced out, it is prohibited to water and permitted to draw; so the Rabbanan say that if spaced out, it is prohibited to water and permitted to draw.

Question: Did we not conclude that if spaced out, it is prohibited to water the entire field - this shows that even the Rabbanan prohibit watering a rain-watered field?

Question: (The Mishnah in Maseches Sheviis teaches that R. Shimon permits a person to sprinkle water on the earth between two trees to prevent loss for the trees. R. Eliezer B"Y prohibits it. The Gemara comments there that it is the same dispute as in this Gemara in Moed Katan.) This means that R. Shimon there disagrees with the Rabbanan here?

Rather, one is during Sheviis and one is on Chol Hamoed.

Question: What is the difference between Sheviis and Chol Hamoed?

Since it is permitted to perform Melacha (productive labor) in Sheviis, they permitted it whether it involves toil or not. Since Melacha is prohibited on Chol Hamoed, they only permitted acts that prevent financial loss as long as they do not involve toil.

Some answer as follows: They permitted it in Sheviis since it lasts for a long period of time. They did not permit it on Chol Hamoed since it only lasts for short period of time.

Question: If so (that they can prohibit for a short period of time), shouldn't the last seven days of Shemita be like the seven days of the festival and be prohibited? (This question remains unanswered.)

They found a Beraisa that explicitly states that one may sprinkle on the earth between trees, during Sheviis but not on Chol Hamoed.

The Mishnah had taught: (See earlier 2) (c)) The Chachamim permit both in this and in this.

Question: What is "both in this and in this"? Does it mean whether or not they were watered before the festival? (What then would be the reasoning of the Chachamim? Since they did not drink before the festival they are like a rain-watered field and should be prohibited!)

Answer: Rather, both in the case of a tree and the case of seeds.

(Mishnah): One may trap Ishos and mice in the regular manner in an orchard and a wheat field, on Chol Hamoed and in Sheviis.

R. Yehudah: They may be trapped regularly in an orchard and in an irregular manner in a wheat field.

One may repair a broken fence in the regular manner on Chol Hamoed and in Sheviis.

(Gemara): Ishos - this refers to a mole.

Even though there is no clear proof for this, it is mentioned in the Pasuk that states (Tehilim 58, 9), "...like the stillbirth of a mole that did not see the sun".

Question: It is understandable that one could trap vermin in the regular manner in an orchard, because they cause a lot of damage. However, why is it permitted in a wheat field, if they do not cause damage there?

Answer: It is referring to a wheat field adjacent to an orchard.

The regular way is by using a trap. The irregular way is inserting a rod into the ground above their hole, and banging with a hammer to squash them.

Beraisa: One may destroy ant holes on Chol Hamoed. How should this be done?

R. Shimon ben Gamliel: Take earth from these ones' hole and put it in these ones' hole and they will suffocate each other because they are unfamiliar with the earth. This is effective only if there is a channel of water flowing between the holes, thereby preventing the ants from recognizing the earth from the other hole.