Talmud for Kilayim 7:2

אין נוטעין ירק בתוך סדין של שיקמא אין מרכיבין פיגס ע"ג קידה לבנה מפני שהוא ירק באילן. אין נוטעין ייחור של תאינה לתוך החצוב שיהא מקורו: אין תוחבין זמור' של גפן לתוך האבטיח שתהא זורקת מימיה לתוכן מפני שהוא אילן בירק: אין נותנין זרע דלעת לתוך החלמות שתהא משמרתו מפני שהוא ירק בירק:

In standing up to recite the Prayer ('Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says: it is to imitate the angels; the other says: it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar" (Exod. xx. 2); for the priests had to go to the altar by placing the toe beside the heel, and the heel beside the toe (i.e. by taking very little steps). The former opinion is based on the verse, " And their feet were straight feet" (Ezek. i. 7). Now, II. Hanina bar-Andira, in the name of R. Samuel bar-Zootai, says : The angels have no knee-joint, according to (Dan. vii. 16), " I came near unto one of them, that stood (always) by.'" R. Hoona says: If one sees the priests in the Synagogue at the time of their first blessing of the people, one must say: «' Bless the Lord, ye his angels" (Ps. ciii. 20); if at the second benediction: "Bless ye the Lord, all ye his hosts" (Ps. ciii. 21); if at the third benediction: "Bless the Lord, all his works" (Ps. ciii. 22). For the Prayer of Mousaph (additional)

Jerusalem Talmud Kilayim

HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim²Cf. Chapter 7, Note 44. The parallel to this argument is in Sifra Qedošim 2(18) [Babli Mo‘ed Qaṭan 2b, Avodah Zarah 64a, Makkot 21b]: (Lev. 19:19): “ ‘Your field you should sow no kilaim.’ Not only sowing, how about keeping? The verse says, no kilaim, I told you only because of kilaim.” This argument covers grains, vegetables, and vines. However, the same verse also mentions kilaim of animals and textiles in similar language and these may be kept in the opinion of the Mishnah. It follows that a derivation based on the verse Lev. 19:19 has to be rejected and only an argument parallel to that in Chapter 7 is acceptable.. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition³“Prohibition” usually refers to a criminal offense. “Forbidden” refers to a moral obligation. Since the statement of R. Aqiba in Tosephta Kilaim 1:15 deals with kilaim of seeds (grains and vegetables), he cannot imply that passively keeping kilaim is prosecutable as a criminal offense. However, in the Babli (Mo‘ed Qaṭan 2b, Avodah Zarah 64a), R. Aqiba is quoted in a baraita to the effect that keeping kilaim is a criminal offense. This forces Rashi and the other commentators to conclude that “keeping” here means “fencing in” or a similar activity. (Rashi to Mo‘ed Qaṭan 2 is lost; the commentary is in Avodah Zarah.) The Yerushalmi has no such difficulty.? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.

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