(Mishnah): One may not pay a pit digger, nor a bathhouse attendant, nor a barber, nor a boatman (with Sheviis produce), but one may give the pit digger (the Sheviis produce) to buy a drink. However, he may give them as a gift to any of them.

(Gemara) (Baraisa): R. Yosi taught that one may also not give Sheviis money to the pit digger (for drink).

Question: The opinion of R. Yosi seems to have switched - elsewhere he said that one may buy water and salt with Sheviis produce and here he taught that one may not give Sheviis produce for drinking?

Answer (R. Yosi the Amora): The dispute of the Tannaim is over using the water (such as for washing), that R. Yosi prohibits it; but for drinking, even R. Yosi permits it.

From here we learn that the Tana that taught 'but one may give the pit digger to buy a drink' follows R. Yosi.

(R. Yosi the Amora): No, it follows both opinions - our Mishnah is referring to using it for human consumption and the Baraisa is referring to animal consumption.

Question (Baraisa): If there's a spring of the townspeople (that flows to another town) - if there's not enough water (for both towns), they precede others. If there are other people and their own animals, other people precede their animals. If they need water for laundering and others need (for drinking), they precede the others (as laundering is also called a basic need).

(R. Yochanan): Which Tana views laundering as a basic need?

Answer: It's R. Yosi, as a Baraisa taught - One may not use Sheviis produce to soak flax or to launder; R. Yosi permits using it to launder.

Question: The opinion of R. Yosi seems to have switched - there (in Maseches Nedarim) he said that washing is not considered a basic need; here he said that laundering is a basic need...?

Answer (R. Mana): A person can manage without washing but cannot manage without laundering.

Yehuda of Hutzi was alone in a cave for three days. He wanted to understand the reasoning of R. Yosi why the lives of the people of this town precede the lives of another town. He came to R. Yosi bar Chalfta who asked him where he had been for the last three days. Yehuda explained what he had been doing.

R. Yosi bar Chalafta called for his son, R. Abirodimus, and asked him to explain the reason. He said, 'The pasuk states (Yehoshua 29:40), "These cities shall be (to the Levites) (each city)'' and it then states, "and its open land around''. This teaches that one's city comes first before those that surround it.

R. Yosi said to Yehuda, "What was the cause of you not knowing this explanation? That you were isolated from your colleagues.

(Mishnah): Figs of Sheviis - one may not cut them with a fig knife, but one may cut them with a (regular) knife. (Sheviis produce may not be harvested in the regular way.) One may not tread grapes in the wine-press, but one may tread in the kneading basin. One may not prepare olives in an olive-press or a Kotvi (olive-crusher), but one may crush (the olives) and put them into the small olive-press.

(R. Shimon): One may even grind them in another person's house and then put them into the small olive-press.

(Gemara): The pasuk states (Vayikra 25:5), "You shall not reap the aftergrowths of your harvest'' - meaning that you may not reap in the regular way of the reapers (but you may reap in an unusual way).

(R. Ila): If it's not referring to aftergrowths that are prohibited (as they grew in Sheviis), it's referring to those that are permitted (since they began growing before Sheviis. Even though they have the sanctity of Sheviis, they are permitted to reap.)

(R. Mana): The Torah needed to prohibit even those that grew by themselves, so that you shouldn't say that since they grew by themselves, they are permitted to reap in the regular way; rather they must be reaped in an unusual way.

The pasuk states (Vayikra 25:5), "You shall not reap the aftergrowths of your harvest and you shall not pick the grapes you had set aside (for yourself)'' - you may not pick that which is owned, but you may pick Hefker produce; you may not pick in the way of the harvesters - this teaches that Sheviis figs may not be cut with a cutter, but they may be cut with a knife.

One may not press grapes in a wine press but one may press them in a kneading bowl. One may not prepare olives in an olive press or a Kotev (large piece of wood with a large stone on the top, used for pressing olives). Rabbosainu permitted using a Kotev.

R. Yochanan instructed the people of the House of R. Yannai to grind them like R. Shimon (of our Mishnah) and use a Kotev like Rabbosainu.

R. Yochanan instructed the people of the House of R. Yannai who worked in the oil press, not to take their payment from Sheviis oil, but rather, money should be used (like R. Yehuda and R. Nechemia earlier in Chulin 31-3(m)).

(Baraisa): Donkey drivers and carriers and whoever works with produce in Sheviis, 'their payment is Sheviis'.

(R. Zeira): The Baraisa is referring to Sheviis fruits that were made ownerless and are permitted. And what is the meaning of, 'their payment is Sheviis'? That they take their payment from the fruits that they worked with, so their payment has the sanctity of Sheviis.

And the ruling of R. Yochanan earlier that the people of R. Yannai should not take their payment from the oil, but rather with money is like R. Yehuda and R. Nechemia.

R. Hila taught that the Baraisa's teaching, "whoever works with produce in Sheviis, 'their payment is Sheviis'" refers to those that work with Sheviis produce - that produce is prohibited to them.

If so, what's the meaning of 'their payment is Sheviis'? Like the case that R. Abahu prohibited in the name of R. Yochanan - the payment for Yayin Nesech (wine used for idolatry) is prohibited as a Rabbinic penalty. Here also, they gave a penalty that the payment should be like Sheviis money.