Talmud for Kilayim 2:1

כהדא דתני (ויקרא י״ט:כ״ט) ולא תזנה הארץ מיכן שהפירות מזנין. רבי יעקב בר זבדי בעא קומי ר' ירמיה מתניתין דרבי ישמעאל בי רבי יוסי דתני רבי ישמעאל בי רבי יוסי אומר משום אביו תורמין מן היין על החומץ אבל לא מן החומץ על היין. עבר ותרם תרומתו תרומה. רבי אומר היין והחומץ שני מינין הן אין תורמין ולא מעשרין מזה על זה. והוה מסתכל ביה. אמר ליה מה את מסתכל בי הבא לך רצועה בכאן. תמן למעשרות וכאן לכלאים. אמר רבי יונה הא כן הוה צריך מסתכל ביה כד הוון רבנין קדמאיי בעון מקיימ' הדא מילתא הוון מקיימין לה. תמן למעשרות וכאן לכלאים. רבי יוסה בשם רבי יוחנן כולהון זוגות זוגות. מה על כל פירקא אתאמרת או על הדא הלכתא. מן מה דאמר רב חמשה ירקות שאדם יוצא בהם ידי חובתו בפסח כולם מותרין ליזרע בערוגה ואמר הדא דרב פליגא על ר' יוחנן הדא אמרה על כל פירקא איתאמר'. רבא בשם רב כולהון זוגות זוגות. מחלפא שיטתיה דרב. תמן הוא אמר כולן מין אחד והכא הוא אמר הכין. לא דרב אמר כולן מין אחד לא אמר אלא מיני ירקות הן וכולן מותרין ליזרע בערוגה. רבי יוסי בשם רבי חייא בר ווא אשכחון כתיב על פינקסיה דרבי הלל בי רבי אלס רבי יונה בשם רבי חייא בר ווא אשכחון כתיב על כותלא דרבי הלל בי רבי אלס פילה פישונה גילבונה מילותה סרפוונא פסילתה. כיני מתניתא הלבן והשעועית. אמר רבי יונה למה נקרא שמה שעועית שהיא משעשעת את הלב ומהלכת את בני מיעים:

Come and see, [let us test this hypothesis by implication from our mishnah]: "...from the time that the Kohanim go in to eat their terumah." It is [still close to] daytime. It is as soon as the stars come out!? [and the Tosefta says:] "...from the time when people usually go in to eat their bread on the eve of the Sabbath." That is an hour or two after nightfall! [These are obviously two very different times.] And yet you say: "These opinions are close enough to be equal!?" --Rabbi Yose said: "Let the problem be resolved [by claiming that the Tosefta refers only] to those small villages whose way is to go on up [home] while it is still day, to spare themselves from the animals."

Jerusalem Talmud Bava Batra

Here, he has to accept it, but there¹¹Mishnah Kilaim 2:1. While in commercial transactions 1/24 of contamination is permitted and only more than 1/24 is cause for rejection, for seed grain a contamination with 1/24 of another kind of seeds must be rejected and only less than 1/24 is acceptable. it should be diminished. Here only chaff, but there another kind. Here only the way he touched it, but there only the way he carried it¹²This refers to the discussion in Kilaim 2:1, Notes 20–24, that the contamination with other seeds occurs during transport of the harvest to storage. But the chaff found in grain comes from the winnowing process, when the grain is touched during threshing.. Here Rebbi Simeon agrees, but there, Rebbi Simeon says they are two kinds and do not count together¹³In commercial transactions, anything which is not of the kind contracted for is a contamination; they all add together up to the statutory limit of 1/24. But in matters of illicit mixing of seeds, R. Simeon counts each kind as a separate contamination..

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Jerusalem Talmud Bava Batra

¹⁶This is a shortened reformulation of Halakhah Kilaim 2:5, Notes 73–89. The conditions of land use attributed to Joshua are discussed in the Babli in Bava qamma 80b–82a. Since the distribution of land by Joshua was irrelevant for the Second commonwealth, a reference to “conditions of Joshua” is simply one to common law. In Tosephta Bava qamma Chapter 8, Joshua is not mentioned. The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses¹⁷As animal feed. everywhere except from a field of fenugreek where it is forbidden because of robbery¹⁸Fenugreek stems are very thin and valuable; it is impossible to tear out weeds without also damaging some stems, which inflicts a loss on the owner of the field. If the owner harvests his field, he might use the weeds to tie bundles of fenugreek for retail sale.. There¹⁹Mishnah Kilaim 2:5., we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.²⁰To avoid two different kinds growing on the field, which would be sinful.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds²¹If the fenugreek seeds are sold not as spice but as seeds, they are not sold on the stalk and, therefore, nothing is needed to bind the stalks; the weeds are unwanted in every respect and leaving them is not trespasssing the prohibition of kilaim.. Did Joshua made conditions for the benefit of sinners²²Since he forbade taking weeds from fenugreek even if they caused kilaim.? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him²³No farmer likes weeds in his field. The removal of weeds from fenugreek is impossible as explained in Note 18.. And he mentions a vineyard field, as Rebbi Yannai²⁴In Kilaim: R. Zeriqan in the name of the House of R. Yannai. said: all spontaneous growth²⁵In a Sabbaticall year; Lev.25:5,11. is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds²⁶The last category is not mentioned in Kilaim.. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field²⁷The ploughed-under aftergrowth will act as fertilizer.. A vineyard, not to forbid his vineyard²⁸Since produce growing in a vineyard will condemn the entire vineyard (cf. Introduction to Tractate Kilaim.). A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

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Jerusalem Talmud Kilayim

Rebbi Jonah said, Rebbi Zeïra and Rebbi Immi, both in the name of Rebbi Joḥanan, one said one plants near a fence but not near a border wall⁵⁴However, everybody agrees that one may sow דאש תור under all circumstances. This shows that the explanation of Maimonides in Mishnah 3:1, using a diamond-shaped field in the center עדוגה, is consistent with the Halakhah here, while R. Obadiah of Bertinoro’s explanation of the position of R. Jehudah is not.
The statement means that one may sow close to the fence on both sides of the fence, even if the thickness of the fence is less than 1.5 hand-breadths, but sowing near a border wall that is 1 hand-breadth high requires one to leave half a hand-breadth empty in the עדוגה or on top of the wall adjacent to the ערוגה, for a total separation of 1.5 hand-breadths., and the other said, a border wall which lost height is in order, hence a fence which lost height is invalid. But we do not know who said what. Since Rebbi Yose said, Rebbi Zeïra in the name of Rebbi Joḥanan: One plants near a fence but not near a border wall, this means Rebbi Immi is the one who said that a border wall that lost height is in order, hence a fence which lost height is invalid. Rebbi Yose said, we also did make both statements, that a border wall that lost height is in order, hence a fence that lost height⁵⁵To less than 10 hand-breadths, unless the fence itself was 1.5 hand-breadths wide. is invalid. One plants near a fence, as we have stated (Mishnah 2:8): “One does sow close to a fallow field, a plowed field, a stone wall, a foot path, a fence ten hand-breadths high.” One does not plant near a border wall, as we have stated (Mishnah 3:2): “In a furrow or a water canal that are one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.” If you say that one may sow close to a border wall, he should sow several rows down in the ditch. The colleagues said before Rebbi Samuel bar Abin: Explain it if the top of the border wall was sown⁵⁶One may not sow parallel to it in the ditch unless the total distance was 1.5 hand-breadths. But a single seed acts as דאש תור and is permitted.. He said to them, if it is so, let him uproot that stem and sow several rows down in the ditch. Is it not better to uproot one stem and sow several rows down in the ditch?

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Jerusalem Talmud Kilayim

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