Until when may one plow in a field of trees on the eve of the seventh [year]? Beis Shammai say: As long as it is good for the fruit. But Beis Hillel say: Until [the festival of] Shavuos. The opinion of these is close to being like the opinion of these.

What [constitutes] a field of trees? Any three trees to a beis seah. If they are capable of yielding a block of pressed figs [with the weight] of sixty Italian maneh, one may plow the entire beis seah on their account; [if they yield] less than this, one may not plow for them more than the [area] occupied by the gatherer and his basket, outside it.

Whether they are nonfruit trees, or whether they are fruit trees, we view them as fig trees. If they would be capable of yielding a block of pressed figs [with the weight] of sixty Italian maneh, one may plow the entire beis seah on their account; [if they yield] less than this, one may not plow for them any more than their need.

[If] one [tree] produces a block of dried figs and two did not produce, or [if] two produce and one does not produce, one may not plow for them any more than their need — as long as they are from three to nine. [If] there are ten, [or] from ten and up, [then] whether they produce or do not produce, one may plow the entire beis seah on their account. As it says: During the plowing and the reaping you shall rest (Exodus 34:21) — there is no need to discuss the plowing and reaping of the seventh [year]; rather, [it must refer to the] plowing on the eve of the seventh which enters into the seventh, and the reaping of the seventh which extends into the [year] following the seventh. R’ Yishmael says: Just as plowing is optional, so too reaping is optional — to the exclusion of the reaping of the omer-offering.

Three trees belonging to three people combine and they may plow the entire beis seah on their account. How much [space] must there be between them? Rabban Gamliel says: Enough for [a team of] cattle to pass through with its implements.

[If] ten saplings are distributed within a beis seah, one may plow the entire beis seah on their account until Rosh Hashanah. [If] they formed a wall or were surrounded by a fence, one may not plow for them any more than their need.

Shirayim and kalach are not kilayim, but they are forbidden because of their appearance. Mats and cushions do not [pose a problem of] kilayim, provided that his skin does not touch them. There is no casual kilayim, and a person may not wear kilayim even on top of ten [garments], and even in order to evade the tax.

Hand towels, handkerchiefs for [Torah] scrolls, and bath towels do not involve kilayim restrictions. R’ Elazar forbids. Barbers’ aprons are forbidden due to kilayim.

Shrouds for the dead and the saddle blanket of a donkey are not subject to [the prohibitions of] kilayim. A person may not place a saddle blanket on his shoulder, even in order to take out the garbage.

Garment sellers may sell in their usual manner, as long as they do not intend in the sun [to protect themselves] from the sun, and in the rains [to protect themselves] from the rains. The discreet ones hang [them] on a stick.

Garment makers may sew in their usual manner, provided that they do not intend in the sun [to protect themselves] from the sun and in the rains [to protect themselves] from the rains. The discreet ones sew on the ground.

Birrusins and brundisians, dalmatics, and pinon shoes — he may not wear them until he checks [them]. R’ Yose says: Those which come from the coast and from overseas do not need checking, because they are presumably made with hemp. A cloth-lined boot does not have any problems of kilayim.

Nothing is prohibited because of kilayim unless it is spun and woven, as it says: You may not wear shaatnez — something which is shua, tavui, and noz. R’ Shimon ben Elazar says: He deviates and causes his Father in Heaven to turn from him.

Felts are forbidden because they are carded. A border of wool on linen is forbidden because it surrounds the weave. R’ Yose says: Belts of purple wool are forbidden because he bastes them before tying. It is forbidden to tie a strip of wool to a strip of linen to gird his waist, even though the [leather] strap is in the middle.

Labels of weavers and labels of launderers are forbidden as kilayim. [If] someone thrusts [the needle] a single thrust, this is not a connection, it does not count as kilayim, and someone who undoes it on the Sabbath is exempt. [If] its two ends are brought to the same side, this is a connection, it counts as kilayim, and someone who undoes it on the Sabbath is liable. R’ Yehudah says: Until he trebles. The sack and the wicker box combine for kilayim.