תלמוד על כלאים 5:2

“Wheat and zĕwānîn are not kilaim one with the other.” Hence, with barley they would constitute kilaim¹¹The Hareubenis note that neither Cephalaria nor Lolium grow in barley fields since the larger leaves of the barley obstruct the sunlight they need for growth. Hence, the question is theoretical.. “Wheat and zĕwānîn are not kilaim one with the other;” could anybody err about something that is not food and state it as kilaim¹²Since one may not sow one’s field kilaim, the prohibition refers only to crops that are raised by the farmer and excludes weeds.? Rebbi Abba bar Zavda said, because there are places where they are collected as food for pigeons¹³This applies only to Cephalaria, not to Lolium. It might apply to blighted wheat.. Rebbi Abba bar Zavda said, this follows Rebbi Eliezer, as we have stated there¹⁴Mishnah 5:8. That text reads: “But the Sages say, nothing becomes forbidden unless it is allowed to grow.”: “If somebody lets thorns grow in his vineyard, they become ‘sanctified’, the words of Rebbi Eliezer. But the Sages say, they do not become ‘sanctified’.” Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one stores them for camels¹⁵There, thorns may represent a cash crop. (One might wonder why Arabia, not a place where kilaim are forbidden, should be of interest here.
But since practice does not follow R. Eliezer, a discussion is not necessary.) The statement is quoted in Babli Šabbat134b, in the name of R. Ḥanina.. Does this imply that the Sages think that there are no places in Arabia where one stores them for the camels? Let them check it out! The Sages say, where one stores them they are forbidden, but at places where one does not store them they are permitted. But Rebbi Abba bar Zavda cannot follow Rebbi Eliezer¹⁶Since practice does not follow Rebbi Eliezer in his disputes with the Sages, and our Mishnah is anonymous, the Mishnah cannot be explained as being R. Eliezer’s.! There, people do not transport horns¹⁷R. Simson reads קוֹצִים “thorns;” this is appropriate here. The two manuscripts of the Yerushalmi read קרנים “horns,” which is difficult but not impossible since most points of thorns are horn-shaped. from place to place. But here, people do transport zewānîn from place to place¹⁸At places in the Holy Land, zĕwānîn are an object of trade and, hence, a cash crop subject to the rules of kilaim. This was still found true by the Hareubenis in the early 1930’s..

There, we have stated¹³⁹Mishnah Kilaim 5:2.: “If a vineyard is planted with less that four cubits of space, Rebbi Simeon says that it is no vineyard. But the Sages say that it is a vineyard and one disregards the plants in the middle as if nonexistent.” ¹⁴⁰Kilaim 5:2 (29d 1. 54 ff.), full variant readings and commentary there, Notes 32–40. Simeon bar Abba in the name of Rebbi Joḥanan³²If his master’s action invalidates the slave’s vow, there is no valid vow of nazir. The status of the slave reverts to profane; the slave is not responsible for the lifting of the status of nazir from him. If there were anything sinful in this action, it would be the master’s responsibility.: Just as they disagree here, they disagree about a graveyard³³Argument and meaning are completely parallel to the preceding.. Rebbi Jonah said, one cannot compare these. There, they form a graveyard; here, they do not form a graveyard. Rebbi Yose said, one cannot compare these. There, if they were spaced apart and one moved them closer together, that is the disagreement. If they were close and one moved them apart, everybody would agree. But here, what is their disagreement? When one found them close together. Rebbi Simeon said, a landslide fell on them and compressed them. But the Sages say, were they spaced apart and somebody brought them close together?”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai⁸⁶In Halakhah 5:6, the House of Shammai make the capeṛbush subject to the restrictions both of vegetables and of trees (Note 92)., clay vessels like potash vessels following the House of Shammai⁸⁷Tosephta Kelim Baba Qama 2:1: “Vessels made of potash, the House of Shammai say they may become impure from the inside and their airspace like clay vessels and from the outside like metal vessels.” Clay vessels cannot become impure if an impurity touches their outside, cf. Berakhot Chapter Eight, Note 51., the squirrel mole among the crawling things following the House of Shammai⁸⁸In the Mishnah here.; the Egyptian bean among seed-vegetables⁸⁹Halakhah 3:2., the hermaphrodite among humans⁹⁰Whether he is treated as a male or a female. This is detailed in Tosephta Bikkurim 2., the koi among wild animals according to everybody⁹¹Tosephta Bikkurim 2:1. Hulin 80a: "Koi is the wild goat; some people say it comes from a male goat and a female deer. Rebbi Yose said, koi is a separate species and the Sages were unable to decide whether it follows the rules of domesticated animals or those of wild animals." The difference between domesticated and wild kasher animals is explained in Chapter 1, Note 104.. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit⁹²The space in the Temple between the holy and the holiest of holies parts. The problem is whether it is part of the Temple hall or of the holiest of holies.. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion⁹³Jastrow’s explanation is Greek τάραξιν, accusative of τάραξις “confusion”. [Maimonides (Commentary to Middot 4:7) declares the word to be the name of the dividing wall in the first Temple.] A Gaonic commentary to Yoma explains טרקסין by an Arabic word בראסתג of unknown meaning. Arukh and Rashi declare טרקסין (spelling of Mishnah Middot 4:7) to be a Greek word and “inside-outside” its meaning. Compare Latin intro, adv. “inside” and extra, adv. “outside” for composite inTREXtra (E. G.)., “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside⁹⁴Since no provision is made for the wall, the wall is not part of the main part of the main room of the Temple but must be under the rules of the holiest of holies.. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,⁹⁵That verse is badly misquoted: ויעש את בית קדשי הקדשים ארכו על פני רחב הבית אמות עשרים ורחבו אמות עשרים. It makes no difference for the objection.” that means it is counted outside.