Jerusalem Talmud Kilayim 1:9:5

משנה: הַטּוֹמֵן לֶפֶת וּצְנוֹנוֹת תַּחַת הַגֶּפֶן אִם הָיוּ מִקְצַת הֶעָלִין מְגוּלִּין אֵינוֹ חוֹשֶׁשׁ לֹא מִשּׁוּם כִּלְאַיִם וְלֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם מַעְשְׂרוֹת וְנִיטָּלִין בַּשַּׁבָּת. הַזּוֹרֵעַ חִיטָּה וּשְׂעוֹרָה כְּאַחַת הֲרֵי זֶה כִלְאַיִם. רִבִּי יוּדָה אוֹמֵר אֵינוֹ כִלְאַיִם עַד שֶׁיְּהוּ שְׁתֵּי חִטִּים וּשְׂעוֹרָה אוֹ חִיטָּה וּשְׁתֵּי שְׂעוֹרִים אוֹ חִטָּה וּשְׂעוֹרָה וְכוּסֶּמֶת. MISHNAH: If someone hides turnips and radishes under a vine¹⁶⁰These turnips and radishes have been harvested and tithed; now they are put into a hole dug in the earth and covered with earth in order to be preserved over the summer. Since the plants were taken out of the gound, they have lost the capillary roots that fed them in the ground, and if put again into a hole, they will not grow again. In the opinion of R. Simson and R. Abraham ben David of Posquières, it is necessary that some leaves are showing only if one desires to take them out on the Sabbath, since on that day one may neither dig nor harvest. For the other rules, turnips or radishes may be completely covered. In the interpretation of Maimonides and R. Joseph Caro, the leniencies of the Mishnah apply only if some leaves are uncovered (Maimonides, Hilkhot Kilaim 2:11, 3:6). The Babli (Eruvin77b, Sabbath 50b, 113a) supports the interpretation of R. Simson since it forbids the taking on the Sabbath only if the turnips cannot be pulled by hand. The scenario is difficult to understand since the leaves of harvested plants will soon wilt or rot. and some of the leaves were showing he does not have to worry either because of kilaim,¹⁶¹Since the produce will not grow, there is no planting and no hint of kilaim. Similarly, if the turnips were put into the ground before the start of the Sabbatical year, they do not become Sabbatical produce while in the ground. If they were tithed, they need not be tithed again when taken out. or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath¹⁶²In this case, the radishes have to be pulled out by their leaves. Since radishes are eaten raw, they are permitted food on the Sabbath and may be taken. Earth by itself may not be moved, but if earth falls by the side when the food is moved, its motion is unintentional and not forbidden.. If someone sows wheat and barley together, that is kilaim¹⁶³Obviously, the minimum number of different kinds for kilaim is 2. Rebbi Jehudah requires uniform rules for all kinds of kilaim and, since Deut. 22:9 states that one may not sow kilaim in one’s vineyard, the minimum is the vine plus kilaim, i. e., three components. {The Babli does not accept the Mishnah as practice but requires at least one seed each from three different species.}. Rebbi Jehudah says, it is not kilaim unless there are two wheat kernels and a barley kernel, or a wheat kernel and two barley kernels, or one each of wheat, barley, and spelt.

הלכה: חִזְקִיָּה אָמַר לֹא שָׁנוּ אֶלָּא לֶפֶת וּצְנוֹנוֹת הָא שְׁאָר דְּבָרִים לֹא. רִבִּי יוֹחָנָן אָמַר לֹא שַׁנְייָא הִיא לֶפֶת הִיא צְנוֹנוֹת הִיא שְׁאָר כָּל־דְּבָרִים. מַה נָן קַייָמִין אִי מִשּׁוּם זְרָעִים בְּאִילָן לָמָּה לִי גֶּפֶן וּצְנוֹנוֹת אֲפִילוּ שְׁאָר כָּל־דְּבָרִים הָאֵילּוּ. אִי מִשּׁוּם שֶׁאֵינוֹ רוֹצֶה בְּהַשְׁרָשָׁתָן לָמָּה לִי לֶפֶת וּצְנוֹנוֹת אֲפִילוּ שְׁאָר כָּל־דְּבָרִים. מִן מַה דְּתַּנֵּי רִבִּי חִייָא כְּגוֹן אֲגוּדָה שֶׁל לֶפֶת וַאֲגוּדָה שֶׁל צְנוֹנוֹת. הֲוֵי לֵית טַעֲמָא דְּלֹא מִשּׁוּם שֶׁאֵינוֹ רוֹצֶה בְּהַשְׁרָשָׁתָן. HALAKHAH: Ḥizqiah said, they stated only turnips and radishes, nothing else. Rebbi Joḥanan said, there is no difference whether turnips, radishes, or any other plants. What are we talking about¹⁶⁴According to R. Joḥanan, why does the Mishnah give only one example and not establish a principle, as in Mishnah 7?? If because of the rules of vegetables and trees, why do I need vine and radishes, even any other plants¹⁶⁵If the reason is to say that in such a situation the prohibition to sow vegetables too close to a tree does not apply, then the particular example is irrelevant. The same question is asked for the alternative reason in the next sentence.? If because he does not want them to take root, why turnips and radishes, even any other species also? From what Rebbi Ḥiyya stated, “for example bunches of turnips and bunches of radishes,” it follows that the reason is only because he does not want them to take root¹⁶⁶If we accept R. Ḥiyya as authoritative, then all our questions are resolved. First, since he says “for example,” it is clear that he is of R. Joḥanan’s opinion and opposes his own son, Ḥizqiah. Second, the Mishnah mentions turnips and radishes, because they are bound in bunches after the harvest. Hence, not all produce may be so stored but only produce one can store in such a way that the formation of new roots is prevented (e. g., storing cabbage after the roots have been cut away.) This means, in the end we accept neither Ḥizqiah nor R. Joḥanan, but we allow only produce which certainly will not grow new roots, similar to turnips and radishes. (For the requirement that the leaves be uncovered, see Note 160.) Vines are mentioned because they follow the most restrictive rules; what is permissible for vines is a fortiori permissible for all other fruit trees..

תַּנֵּי פַּגָּה שֶׁטְּמָנָהּ בְּטֵבֵל וַחֲרָרָה שֶׁטְּמָנָהּ בִּגְחָלִים אִם הָיוּ מִקְצָתָן מְגוּלִּין נִיטָּלִין בַּשַּׁבָּת וְאִם לָאו אֵין נִיטָּלִין בַּשַּׁבָּת. רִבִּי לָֽעְזָר בֶּן תַּדַּאי אָמַר בֵּין כָּךְ וּבֵין כָּךְ תּוֹחֵב בִּשְׁפוּד אוֹ בְסַכִּין וְנוֹטְלָן. אַתְיָא דְּרִבִּי לָֽעְזָר בֶּן תַּדַּאי כְּרִבִּי שִׁמְעוֹן דְּתַנֵּי לֹא יִגּוֹר אָדָם אֶת הַכִּיסֵּא וְאֶת הַמִּיטָּה וְאֶת הַקַּתֵּידְרָה מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִיץ. רִבִּי שִׁמְעוֹן מַתִּיר. רַבָּא בְשֵׁם רַב הוּנָא רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בְּטִיט שֶׁמּוּתָּר לְטַלְטְלוֹ. וּכְמַה דְתֵימַר מוּתָּר לְטַלְטְלוֹ. וְדִכְווָתָהּ מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵי אוּף אֲנָן תַּנִּינָן נִיטָּלִין בְּשַׁבָּת. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן דְּרִבִּי שִׁמְעוֹן הִיא. וְהָא תַּנִּינָן שְׁבִיעִית. אִית לָךְ מֵימַר שְׁבִיעִית דְּרִבִּי שִׁמְעוֹן. פָּתַר לָהּ שְׁבִיעִית דְּרִבִּי שִׁמְעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית וְהָכָא אָמַר הָכֵן. אַף עַל גַּב דְּרִבִּי שִׁמעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית אִית לֵיהּ מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית. אוּף הָכָא אֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית. It was stated¹⁶⁷Also quoted in Babli Eruvin 77a, Sabbath 123a. The opinion of R. Eleazar ben Taddeus is not found in Eruvin.: “If unripe figs that one hid in ṭevel¹⁶⁸Since ṭevel, produce from which no heave was taken, may not be consumed on the Sabbath, it may not be moved on the Sabbath. (Cf. Peah, Chapter 1, Note 303. The Babli reads תבן, “straw”; cf. יפה ענים on Šabbat 123a.) The figs are covered by grain to hasten the ripening process. or a flat pita that one hid in glowing charcoal¹⁶⁹As Rashi points out in the Babli, the charcoal was glowing Friday evening at the start of the Sabbath but now it is cold. Otherwise, moving the coals would increase the flow of oxygen to the coals and stir the fire; this would be a transgression of a Biblical commandment and R. Simeon could not permit it. Since the coals could not be moved when Sabbath started, they cannot be moved during the entire Sabbath. were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath¹⁷⁰If the desired piece is not visible, one must intentionally move the material serving as cover, and this is forbidden. But if some pieces are uncovered, they may be taken; ṭevel or coals fall into the void by gravity, not by intentional moving.. Rebbi Eleazar ben Taddeus¹⁷¹A Tanna of whom only this baraita is known. said, in either case he pushes in a spear or a knife and lifts them out¹⁷²If one uses a knife, he has the intention only to move what is permitted; in contrast, if one has to remove the cover to get to the figs, he would have to move things which he is forbidden to move. Rebbi Simeon always holds that unintended side effects of an action are not forbidden on the Sabbath since only מלאכת מחשבת “deliberate action” (Ex. 35:33) is forbidden..” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated¹⁷³A slightly different version appears in Babli Šabbat 22a (and 5 other places); a shorter version is in Tosephta Yom Ṭov 2:18.: “One should not drag¹⁷⁴On a dirt floor or outside. In the Babli, the meaning is made clearer: “One may drag … if he does not intend to make a groove.” In practical terms, this means that one may not drag the chair on the ground if the resulting groove is of any use. a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move¹⁷⁵In this case, the groove will disappear by itself in the soft mud; it was not “made” since it has no permanence.. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated¹⁷⁶In our Mishnah. (The language is slightly different from that of the Mishnah; it is influenced by Mishnah Šabbat 17:1: “All vessels may be taken on the Sabbath.”): “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated¹⁷⁷Again in the Mishnah. The problem is that R. Simeon declares in Mishnah Ševiït 9:1 that “all aftergrowth of the Sabbatical year is permitted except for that of cabbage,” because the aftergrowth is not usually harvested. This means that aftergrowth may be traded and unlike food harvested in the Sabbatical year, it does not have to be disposed of once there is no more food for the wild animals on the fields. Since any growth of the hidden turnips and radishes can be compared to aftergrowth, there is no way one could possibly worry about the growth in the Sabbatical year, according to R. Simeon. If one cannot worry, then it would be superfluous for R. Simeon to mention that one does not have to worry and he cannot be the author of the Mishnah.
Babli Pesaḥim 51b and a few Mishnah sources have R. Simeon stating that “all aftergrowth of the Sabbatical year is forbidden except for that of cabbage.” This reading contradicts the position of the Yerushalrni and will be discussed in Mishnah Ševiït 9:1.: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year¹⁷⁸The Biblical precept is that the produce of the Sabbatical year is to be eaten by man or animal (Lev. 25.6) but may not be used for industrial purposes, nor may it be left to decay. Holdover turnips and radishes from the previous year may be used for industrial purposes in the Sabbatical year.. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

זָרַע שְׁנֵי מִינִין בְּבִקְעָה שְׁנֵי מִינִין בְּחוֹרֵבָה שְׁנֵי מִינִין וְחִלְּקָן גֶּדֶר. רִבִּי יוֹחָנָן אָמַר פָּטוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַייָב. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּזוֹרֵעַ עַל גַּבֵּי הַיָּם עַל גַּבֵּי פֵּיטְרָא עַל גַּבֵּי סְלָעִים עַל גַּבֵּי טְרָשִׁים שֶׁהוּא פָּטוּר. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּזוֹרֵעַ עַל מְנָת לְהַתְקִין גֶּדֶר שֶׁהוּא פָּטוּר. אָמַר רִבִּי בָּא קַּרְתָּגֵינִיָּא מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִנְייַן שַׁבָּת עַד שֶׁתָּנוּחַ. מַתְנִיתִן פְּלִיגָא עַל רִבִּי יוֹחָנָן הַזּוֹרֵעַ חִיטָּה וּשְׂעוֹרָה כְּאַחַת הֲרֵי זֶה כִלְאַיִם. פָּתַר לָהּ בִּנְתוּנִּים בְּתוֹךְ שִׁשָּׁה עַל שִׁשָּׁה. דְּאָמַר רִבִּי יוֹחָנָן אֵינוֹ חַייָב עַד שֶׁיְּהוּ שִׁשָּׁה עַל שִׁשָּׁה מוּקְרָחִין בְּתוֹךְ שְׂדֵה תְבוּאָה אוֹ מוּקָּפִין גֶּדֶר. One sowed two kinds in a valley¹⁷⁹“Valley” is a technical term for an agricultural area not accessible by a public road., two kinds in a dry spot¹⁸⁰In the context of agriculture, חורבה is derivate of חָרֵב I “to be dry, unfit for agriculture,” not from חָרֵב II “to be ruined.”, or two kinds that he separated¹⁸¹Only after they started growing. by a fence. Rebbi Joḥanan said, he is free from sanction¹⁸²פטור denotes an action that, while forbidden, is not punishable., Rebbi Simeon ben Laqish said, he is guilty¹⁸³He can be found guilty in court for violating the prohibition of kilaim.. Rebbi Simeon ben Laqish agrees that one who sows on the sea¹⁸⁴The “sea” is a stone tub in the building of the olive press in which the harvested olives are stored before pressing, cf. Mishnah Baba Batra 4:5. However, it is possible that “sea” here really means “lake” (since Hebrew ים means both sea and lake, as in ים כנרת “Lake Genezareth,”) and one excludes hydroponics from the rules of kilaim. This is the meaning of Tosephta Kilaim1:14: “If one sows seeds that grow on swamps, on dunes, he is guilty. But on rocks and on a water canal, he cannot be sanctioned.”, on a stone¹⁸⁵Greek πέτρα “rock by the sea, rocky peak”. “On a petra or on a rock” expresses the same thing in two languages., on a rock, on hard stones cannot be sanctioned¹⁸⁶One has to assume that there is a thin layer of earth on the stone, otherwise nothing would grow. But if the layer is thin, roots cannot spread and the kinds cannot mix.. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence¹⁸⁷Before he started sowing, even if he erected the fence only afterwards. Since sowing vegetables on either side of a fence is permitted, sowing with the intention of putting up a fence is forbidden but not sanctionable. This contrasts with the next statement about R. Simeon ben Laqish’s position. cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest¹⁸⁸On the Sabbath, moving something from a private to the public domain or vice versa is a desecration. Moving is defined as 1) taking up, 2) changing its place, and 3) putting down. R. Joḥanan is quoted in Tractate Šabbat1:1 (fol. 2b) that this is punishable only if all three actions have been completed. (This means that if one takes up something in the house, carries it outside and delivers it running to a relay of runners who never stop before the end of the Sabbath, he it is not punishable.) R. Simeon ben Laqish agrees that, even if one had the intention of putting the object down on the Sabbath, a punishable action did not occur as long as the piece had not been put down and come to rest.. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim¹⁸⁹There are no qualifications in the Mishnah..” He explains it, if they are put inside a six¹⁹⁰Since the measure is given by a number in the masculine, it must refer to hand-breadths (טפחים). A square of six by six cubits would be noted as שש על שש. [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field¹⁹¹The minimal distances required for two adjacent fields of different crops are detailed in Mishnah 2:11; they are different for grains and vegetables. Rebbi Johanan asserts that infringing on these minimal distances is sinful but not punishable unless the grain field contains at least a surface area of one square cubit bare of the main crop. Then anything sown there is a punishable transgression, but an unavoidable occasional strange seed among the seed grain does not cause a punishable offense. or enclosed by a fence¹⁹²If inside a grain field one separates any area, even less that a square cubit, by erecting a fence, sowing any two kinds there is punishable since the minimal distances have not been observed..