תלמוד על כלאים 1:2

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?.

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.