Talmud Jerusalem
Talmud Jerusalem

Talmud for Kilayim 1:2

גמרא כתיב (ויקרא י״ט:י״ט) שדך לא תזרע כלאים. הייתי אומר אפילו שני מיני חטים ואפילו שני מיני שעורים. בהמתך לא תרביע כלאים הייתי אומר אפי' שור שחור על גבי שור לבן או שור לבן על גבי שחור. (שם) ובגד כלאים שעטנז לא יעלה עליך הייתי אומר [אפילו] שני מיני צמר ואפילו שני מיני פשתים. פירש בבגדים (דברים כ״ב:י״א-י״ב) לא תלבש שעטנז צמר ופשתים יחדיו. מה כלאי בגדים שאסרתי לך שני מינין לא זה ממין זה ולא זה ממין זה. אף כלאים שאסרתי לך בכל מקום לא זה ממין זה ולא זה ממין זה. החיטים והזונין אינן כלאים זה בזה. הא עם השעורים כלאים. החיטים והזונין אינן כלאים זה בזה דבר שאינו אוכל. הוינן מטעי ומתני כלאים. א"ר בא בר זבדא שכן מקומות מקיימין אותן ליונים. אמר רבי בא בר זבדא כרבי ליעזר דתנינן תמן המקיים קוצים בכרם רבי ליעזר אומר קידש וחכמים אומרים לא קידש. אמר רבי אבהו טעמא דרבי ליעזר שכן מקומות מקיימין אותן לגמלים בערביא. מה דרבנין סברין מימר אין מקומות מקיימין אותן לגמלים בערביא. ויבדקו. רבנין אמרין מקום שמקיימין אותן אסורין ומקום שאין מקיימין אותן מותרין. מה טעמא דרבי ליעזר מכיון שמקיימין אותן במקום אחד נאסור מינן בכל מקום שהוא. ולא רבי בא בר זבדא כרבי ליעזר. תמן אין דרך בני אדם להביא <קרנים> [קוצים] ממקום למקום. ברם הכא דרך בני אדם להביא זונין ממקום למקום. מעתה יהו כלאים עם החטים. אמר רבי יונה מין חטין הם אלא שהפירות מזנין.

We recite [in our mishnah] "...from the time that the kohanim (Aaronide priests) enter to eat their Terumah (produce consecrated for priestly consumption)." Rabbi Chiya taught [in Tosefta Berakhot 1:1]: "...from the time that people usually go in to eat their bread on the eve of the Sabbath." And there is a baraita that comments on this: "These opinions are close enough to be equal."

Jerusalem Talmud Kilayim

53This paragraph and the following ones are found also in Eruvin1:9 (fol. 19c), Sukkah 1:1 (fol. 52a). Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah54A Galilean Amora of the first generation.: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top55The rope of bast connects one pole to the other, all around the vineyard. In the Babli (Eruvin 11a/b), the expression is זמורה, “shoot of a vine.” The “string” used here may be a natural product; it does not have to be manufactured., this saves as a symbolic fence56Cf. Chapter 1, Note 159.. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim57The rules for Sabbath, the definition of walls that enclose a domain to make it private, are discussed in detail in tractate Eruvin, Chapters 1 and 2. In Babli Eruvin11a/b, the statement of R. Simeon ben Laqish in the name of R. Judah ben Ḥaninah explicitly excludes the expedient of the bast rope for the Sabbath, but R. Joḥanan excludes it also for kilaim. R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R. Joḥanan, that the rules for Sabbath and kilaim are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position.. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar58A place in lower Galilee; the name is spelled נגנגד, נגינר and, in the Babli, נגנינר. The report in the Babli is quite different, but the essence is the same, viz., that both for Sabbath and kilaim an opening may not be wider than 10 cubits, in the opinion of R. Joḥanan even with פיאה.; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten59Ten cubits, making the wall invalid as separation. wide. He took wood to insert, forked poles60Greek δίκρανον “pitchfork”. The “woods” were planks put on the ground and connected to the wall; the poles were stuck into the ground. They were forked so that on each side a rope could be attached forming פיאה to the next pole. Cf. Latin furcilla; its use in vineyards is described by Varro I.8. This explanation from Musaphia is accepted by most Semitic linguists. [Symmachus uses δίκρανα to translate כילפות “hatchets” (Ps. 74:6).]
H. L. Fleischer derives the word from Semitic דק‏ר “to pierce”. Arabic دُقْرَان “trellis made for vines” might be an Aramaic loanword (S. Fränkel) or have a common root دقر “to bolt a door with a piece of wood” with دِقْر “bolt, lock”, دَوْقَرَة “arid plain between mountains”, دَقْر “prosperous garden”. to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten61A string strung from one pole to the next creates the impression of a gate and a gate cannot be wider than 10 cubits.. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other62Mishnah Eruvin 1:9: If a caravan camps in the desert during the Sabbath, in order to create a space where one is permitted to carry, one puts bags at the corners of the domain and connects them with three parallel rows of ropes so that no two ropes are more than 3 hand-breadths distant from each other. If the diameters of the three ropes add another hand-breadth, the upper rim of this symbolic wall is 10 hand-breadths above ground, one has created a valid separation, and the enclosed space is a private domain. (This speaks against Maimonides’s interpretation of Mishnah 3 in this Chapter.) For kilaim, a wall made in this way by three ropes strung one above the other is accepted in Tosephta Kilaim 4:3..” If you say that the string saves, one rope would be sufficient63The caravan clearly wants more space for animals and people than 10 by 10 cubits; if they park some camel loads at the four corners of their camp, they need a surrounding wall, not a surrounding gate. If it is possible to symbolize a wall with one rope, why does one need three?.
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Jerusalem Talmud Kilayim

HALAKHAH: The opinion of Rebbi Jehudah seems inverted. There121Halakhah 2., he says that a man takes a small piece from the pericarp of a water melonand a small piece from the pericarp of an apple, places them into one cavity where they unite and become kilaim, and here he says so? There, because he places them so that they touch one another, unite and become kilaim, but here it is vegetable on tree.
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