תלמוד על כלאים 4:3

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar⁶³Cf. Chapter 4, Note 58.. What did he burn? He burned an interrupted trellis⁶⁴He considered the growth illegal and sanctified; therefore, he destroyed it by burning. Since this is recorded as a memorable event, it cannot be accepted as common practice; one does not make a statement every time an accepted law has been executed.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his⁶⁵The majority follows Mishnah 7:3 that the prohibition of an interrupted trellis is rabbinical, not biblical. A crop growing there does not sanctify and should not be burned.. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify⁶⁶According to R. Joḥanan, five vines on a trellis form a vineyard in the biblical sense; according to R. Simeon ben Laqish there is never a vineyard in the biblical sense unless it contains at least two parallel rows..

If one put five flower pots without holes under one vine, one has the disagreement between Rebbi Eleazar and Rebbi Joḥanan⁸⁹Halakhah 4, Notes 56 ff. The argument is not as simple as represented here: If the plants in the aggregate of five pots increase by 0.5% then at least in one pot the increase must be ≥ 0.5%. That pot will certainly be forbidden. The only question is whether the five are considered as a unit or not. In the latter case, the grapes will be forbidden but part of the grain will be permitted, still a paradoxical situation.: what makes forbidden is not forbidden and what is not forbidden will be forbidden? But if a single pot was placed temporarily under five different vines, everybody agrees that what makes forbidden will be forbidden⁸⁸This starts the discussion of the last sentence in the Mishnah, about a flower pot temporarily put into a vineyard. Samuel said there is a potential for sanctification only if the flower pot is directly under a vine. If the pot is moved from one vine to the other but all the time is under one of them, there is sanctification if the plants in the pot grew by one half of one percent..

HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine¹⁵⁵As indicated in the Introduction, vineyards have particularly strict rules, based on Deut. 22:9. These rules are spelled out in later Chapters of the Tractate. The questioner is of the opinion that planting a shoot of vine in a water melon would be forbidden even if in general trees on vegetables were permitted.? Rebbi Yose said, explain it if he sets its root¹⁵⁶Meaning the watermelon, that the root of the new vine will grow down there, not that the shoot is set into a watermelon. down more than three hand-breadths¹⁵⁷A hand-breadth is one sixth of a cubit., distant more than six hand-breadths [from the vine], following what was stated¹⁵⁸Tosephta Kilaim 4:11.: “roots of madder¹⁵⁹Following the reading of R. Solomon Adani in מלאכת שלמה from his manuscripts: פוּאָה Rubia tinctorum L., an industrial plant whose roots were used to produce dye. Hence, the roots of the plant are more important for כלאים than the parts above ground. This is the reading of R. Saul Lieberman; it is offered for ease of translation.
However, the few manuscript sources at our disposal all read פֵּיאָה, and one must explain the text with this reading. (As Lieberman correctly notes, the attempt by R. Moses Margalit is incomprehensible.) In Tractates Kilaim and Eruvin, the word פֵּיאָה does not have the meaning “corner” as in Tractate Peah, but means a wire or string strung as a symbolic fence around a field to separate it from the next one, or around a town to make it a “walled” town for the rules of Sabbath. Now, it is stated in Mishnah and Tosephta of Chapter 4 that a solid wall permits one to plant vegetables on one side and vines on the other. This clearly is inadmissible for a peah-fence; one may not plant vines within four cubits of such a symbolic fence. Then the Tosephta states that even in this case the roots that enter from the outside do not cause kilaim if they are at a depth of at least half a cubit. that enter within four cubits of a vineyard are permitted below three hand-breadths.”