kilaim

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

A person sowed his field with barley and turnips. Ḥanin from Gobya passed by and tore them out. The case came before Samuel who fined him, as we have stated: “One does not work with a Jew in kilaim, but one does help him to tear out kilaim because that helps to diminish sin.”

A person sowed his field with barley and turnips. Ḥanin from Gobya passed by and tore them out. The case came before Samuel who fined him, as we have stated: “One does not work with a Jew in kilaim, but one does help him to tear out kilaim because that helps to diminish sin.”

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

MISHNAH: The koy in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals. How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal; one does not slaughter it on a holiday but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal; that impurity is one of doubt. One may not use it to redeem the first-born of a donkey. How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]. Rebbi Eleazar frees since the claimant has to bring proof. How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son, he did not include the koy. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat like both, and as carcass it is impure like both.

“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim. Rav Jehudah in the name of Samuel (said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden, hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible, but from the animal’s neck it is forbidden, because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest” “like you”.

It was stated: One may not go out with a head-band. “Three things were said about a head-band: It is not subject to kilaim, it cannot become impure by skin-disease, and one may not go out with it on the Sabbath. Rebbi Simeon ben Eleazar said, also it is not subject to brides’ crowns.”

HALAKHAH: “Rebbi Eliezer says, he who weaves,” etc. Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. Does Rebbi Eliezer hold with Rebbi Jehudah? As we have stated there: “Rebbi Jehudah says, only if there are three pin-stitches. A sack and a chest bring together for kilaim.” Rebbi Simon said, the reason of Rebbi Eliezer is there that by the third his work becomes permanent, but here it undoes itself. You conclude that according to Rebbi Eliezer, sometimes three to start out with, sometimes two additional to one woven yesterday, sometimes two additional to one woven yesterday.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who chews wheat grain of kilaim in a vineyard is whipped; he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

It turns out that concerning kilaim everything less than three [hand-breadths] is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four [hand-breadths] to ten [cubits], if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Zeˋira, Rebbi Eudaimon of Haifa, in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards the Sabbath, a symbolic fence should not be better than a beam. Rebbi Yose said (in the name of Rebbi), it is the same for kilaim and Sabbath. According to Rebbi [Yose], what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Zeˋira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

Rebbi Zeˋira, Rebbi Eudaimon of Haifa, in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards the Sabbath, a symbolic fence should not be better than a beam. Rebbi Yose said (in the name of Rebbi), it is the same for kilaim and Sabbath. According to Rebbi [Yose], what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Zeˋira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah. And disagrees with his father, about a caravan less than two bet se’ah Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova?

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah. And disagrees with his father, about a caravan less than two bet se’ah Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova?

HALAKHAH: Paragraph. “Rebbi Jehudah says, even if it only contains a cistern,” etc. It was stated, “Rebbi Eliezer says, if its length exceeds its width even by one cubit one may not carry there.” This disagrees with R. Jonathan. “Rebbi Yose says, even if its length is twice its width one carries in there,” this agrees with Rebbi Jonathan. We also have stated, “Kilaim in a quarter. Rebbi Yose says, even if its length is twice its width.”

Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing from a stoned ox or from leftover sour matter after Passover cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written, a prohibition to eat is written, [“do not eat”], a prohibition to remove it is not written.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

MISHNAH: On the first of Adar one proclaims about sheqalim and about kilaim, and on the fifteenth of that month one reads the Esther scroll in fortified places, and one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

MISHNAH: On the first of Adar one proclaims about sheqalim and about kilaim, and on the fifteenth of that month one reads the Esther scroll in fortified places, and one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

“And also one goes to inspect for kilaim.” Did they not already go in Adar? Explain it if the year was late and the plants not recognizable.

HALAKHAH: “Rebbi Jehudah said.” It was stated: Rebbi Jehudah said, originally they were uprooting and throwing down before them; they were twice happy, first that they weeded their fields and second that they could use (the robbery) [the kilaim ]. When the number of transgressors rose, they were throwing it on the roadways, and still they were happy that they weeded their fields. They instituted that they were declaring the entire field as ownerless.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards (Peah), a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards (Peah), a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

It turns out that concerning kilaim everything less than three {hand-breadths} is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four {hand-breadths} to ten {cubits}, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

MISHNAH: Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year but the Sages are saying that one makes new water canals in the Sabbatical year and one fixes the broken ones on the holiday and one repairs all defects in the public water system and cleans it. Also one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

“And also one goes to inspect for kilaim.” Did they not already go in Adar? Explain it if the year was late and the plants not recognizable.

“This is the rule Rebbi Simeon declared in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and “new grain”, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

“This is the rule Rebbi Simeon declared in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and “new grain”, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

Is one who makes a vow to abstain from vegetables permitted kinds of ‘pvmlyy’, as, for example, nb‘h, msrvlh, plvlyh, and taro. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah, and kilaim. For vows it is problematic.

MISHNAH: Any commandment which does not refer to the Land is obligatory both in the Land and outside the Land. But any commandment which does refer to the Land is obligatory only in the Land, except ‘orlah and kilaim. Rebbi Eliezer says, also new grain.

MISHNAH: If a man performs preliminary marriage using ‘orlah, or kilaim of a vineyard, or an ox sentenced to be stoned, or a calf whose neck was broken, or the birds of a sufferer from skin disease, the hair of a nazir, or the first-born of a she-ass, or meat cooked in milk, or profane meat slaughtered in the Temple precinct, [the woman] is not preliminarily married. If he sells any of these items and uses their proceeds for preliminary marriage, she is preliminarily married.

HALAKHAH: “If a man performs preliminary marriage using ‘orlah, or kilaim of a vineyard,” etc. The first-born of a she-ass, Rebbi Eleazar said, may be used to preliminarily marry a woman; Rebbi Joḥanan said, it may not be used to preliminarily marry a woman. Rebbi Immi in the name of Rebbi Eleazar: The first-born of a she-ass may be used to preliminarily marry a woman by an argument de minore ad majus. Since you say that a firstling, whose prohibition cannot be lifted during its lifetime, can be used to preliminarily marry a woman, this one, whose prohibition can be lifted during its lifetime, not so much more? What is the difference between them? If somebody transgressed and redeemed it without the knowledge of its owner. Rebbi Eleazar said, it is not redeemed. Rebbi Joḥanan said, it is redeemed. A baraita supports Rebbi Eleazar and disagrees with him. A baraita supports Rebbi Eleazar: If somebody steals the first-born of another person’s she-ass, he has to pay double restitution. The end disagrees with him: For even though he has no interest in it now he will later. The Mishnah disagrees with Rebbi Eleazar: One may not use the first-born of a she-ass to preliminarily marry a woman. Rebbi Eleazar explained that, after breaking of [the foal’s] neck. For Rebbi Eleazar said, everybody agrees that after its neck was broken it cannot be redeemed.

HALAKHAH: “The ox and any domestic animal equally are under the rules of falling into a pit,” etc. Falling into a pit, “and an ox or a donkey fell in there.” Separating from Mount Sinai, “neither animal nor man shall live.” Paying double restitution, “from ox to donkey”. To return lost property, “you shall certainly return them.” Unloading, “do remove.” Muzzling, “do not muzzle an ox while threshing.” Interbreeding, “your animal you shall not breed kilaim.” The Sabbath, “that your ox and your donkey may rest.”

“Wild animals and birds follow the same rules.” Samuel said, the sea goose is kilaim with domesticated goose. Rebbi Yose said, the Mishnah does not say so, but an ox and a bison are kilaim with one another; a donkey and a wild donkey are kilaim with one another. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah: “Wild animals and birds follow the same rules.” Rebbi Joḥanan said, and I brought this from the House of Levi: A rooster with a pheasant, a rooster with a peacock-hen are kilaim even though they are similar one to the other.

“Wild animals and birds follow the same rules.” Samuel said, the sea goose is kilaim with domesticated goose. Rebbi Yose said, the Mishnah does not say so, but an ox and a bison are kilaim with one another; a donkey and a wild donkey are kilaim with one another. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah: “Wild animals and birds follow the same rules.” Rebbi Joḥanan said, and I brought this from the House of Levi: A rooster with a pheasant, a rooster with a peacock-hen are kilaim even though they are similar one to the other.

“Wild animals and birds follow the same rules.” Samuel said, the sea goose is kilaim with domesticated goose. Rebbi Yose said, the Mishnah does not say so, but an ox and a bison are kilaim with one another; a donkey and a wild donkey are kilaim with one another. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah: “Wild animals and birds follow the same rules.” Rebbi Joḥanan said, and I brought this from the House of Levi: A rooster with a pheasant, a rooster with a peacock-hen are kilaim even though they are similar one to the other.

“Wild animals and birds follow the same rules.” Samuel said, the sea goose is kilaim with domesticated goose. Rebbi Yose said, the Mishnah does not say so, but an ox and a bison are kilaim with one another; a donkey and a wild donkey are kilaim with one another. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah: “Wild animals and birds follow the same rules.” Rebbi Joḥanan said, and I brought this from the House of Levi: A rooster with a pheasant, a rooster with a peacock-hen are kilaim even though they are similar one to the other.

MISHNAH: If a nazir was drinking wine a whole day long, he is liable only once. If one told him, do not drink, do not drink, if then he drinks he is liable for every single occasion. If he was defiling himself with corpses a whole day long, he is liable only once. If one told him, do not defile yourself, do not defile yourself, if then he defiles himself he is liable for every single occasion. If he was shaving a whole day long, he is liable only once. If one told him, do not shave, do not shave, if then he shaves he is liable for every single occasion. If he was dressed in kilaim a whole day long, he is liable only once. If one told him, do not dress, do not dress, and he took off and put on, he is liable for every single occasion.

MISHNAH: One might plough a single furrow and be liable because of it for eight prohibitions. If one ploughs with an ox and a donkey which had been sanctified for kilaim in a vineyard, in a Sabbatical year, on a holiday, he is a Cohen and a nazir at an impure place. Onias ben Ḥakhinai said, also if he wore kilaim. They told him, this is not of the same category. He told them, neither is the nazir of the same category.

MISHNAH: One might plough a single furrow and be liable because of it for eight prohibitions. If one ploughs with an ox and a donkey which had been sanctified for kilaim in a vineyard, in a Sabbatical year, on a holiday, he is a Cohen and a nazir at an impure place. Onias ben Ḥakhinai said, also if he wore kilaim. They told him, this is not of the same category. He told them, neither is the nazir of the same category.

Rabina found Mar b. Rab Ashe throwing away the berries and eating the caper-buds. He said to him : What is thy opinion — like R. 'Akiba's who takes the lenient view? Then let the master act in accord with Bet Shammai who take a still more lenient view. For there is a Mishnaic teaching : In the case of the caper-bush. Bet Shammai say : It constitutes Kila'im in a vineyard ; but Bet Hillel say : It does not. Both, however, admit that it is subject to 'Orlah.

This is self-contradictory ! Thou declarest, "In the case of the caper-bush, Bet Shammai say : It constitutes Kila'im in a vineyard" — hence it is a kind of vegetable ! It then goes on to state, "Both, however, admit that it is subject to 'Orlah" — hence it is a kind of tree!