Jerusalem Talmud Kilayim Chapter 2

כָּל סְאָה שֶׁיֵּשׁ בָּהּ רוֹבַע זֶרַע מִמִּין אַחֵר יְמָעֵט. רִבִּי יוֹסֵי אוֹמֵר יָבוֹר בֵּין מִמִּין אֶחָד בֵּין מִשְּׁנֵי מִינִין. רִבִּי שִׁמְעוֹן אוֹמֵר לֹא אָמְרוּ אֶלָּא מִמִּין אֶחָד. וַחֲכָמִים אוֹמְרִים כָּל שֶׁהוּא כִלְאַיִם בִּסְאָה מִצְטָרֵף לְרוֹבַע. בְּמַה דְּבָרִים אֲמוּרִים תְּבוּאָה בִתְבוּאָה וְקִטְנִית בְּקִטְנִית תְּבוּאָה בְקִטְנִית וְקִטְנִית בִּתְבוּאָה. בֶּאֱמֶת אָמְרוּ זֵירְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה בְּנוֹפֵל לְבֵית סְאָה. אָמַר רִבִּי שִׁמְעוֹן כְּשֵׁם שֶׁאָמְרוּ לְהַחֲמִיר אַף לְהָקֵל. הַפִּשְׁתָּן בִּתְבוּאָה מִצְטָרֶפֶת אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה בְּנוֹפֵל לְבֵית סְאָה. אֲנָן תַּנִּינָן שֶׁיֵּשׁ בָּהּ. אִית תַּנָּיֵי תַּנֵּי שֶׁנָּפַל לְתוֹכָהּ. אָמַר רִבִּי מָנָא מָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. מָאן דְּאָמַר שֶׁנָּפַל לְתוֹכָהּ אֶחָד מֵעֶשְׂרִים וַחֲמִשָּׁה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בֵּין כְּמָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ בֵּין כְּמָאן דְּאָמַר שֶׁנָּפַל לְתוֹכָהּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. מַיי כְדוֹן מָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ בְּתָלוּשׁ. מָאן דְּאָמַר שִֶׁנָּפַל לְתוֹכָהּ בִּמְחוּבָּר. מַה נָן קַיָימִין. אִם בְּמִתְכַּוֵּין לְזֶרַע אֲפִילוּ חִיטָּה אַחַת אָסוּר. אִם לְעָרֵב אֲפִילוּ כָּל שֶׁהוּא אָסוּר לְעָרֵב. רִבִּי יַעֲקֹב בַּר אָחָא אַבָּא בַּר חִיָיא בְשֵׁם רַב הַבּוֹרֵר צְרוֹרוֹת מִתּוֹךְ כֵּירִיּוֹ שֶׁל חֲבֵירוֹ חַיָיב לְהַעֲמִיד לוֹ חִיטִּין יָפוֹת תַּחְתֵּיהֶן. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת שֶׁהוּא אָסוּר לְעָרֵב. אִם אָמַר אַתְּ שֶׁמּוּתָּר לְעָרֵב לָמָּה לִי חִיטִּין יָפוֹת תַּחְתֵּיהֶן. מָכַר לוֹ חִיטִּין יָפוֹת וְנִמְצְאוּ בְּרוּרוֹת. מַהוּ שֶׁיְּנַכֶּה לוֹ דְּמֵי אוֹתוֹ הָרוֹבַע. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין אֵינוֹ מְנַכֶּה לוֹ דְּמֵי אוֹתוֹ הָרוֹבַע. דְּאָמַר רִבִּי יַעֲקֹב בַּר אָחָא אַבָּא בַּר חִיָיא בְשֵׁם רַב הַבּוֹרֵר צְרוֹרוֹת מִתּוֹךְ חִיטִּין שֶׁל חֲבֵירוֹ חַיָיב לְהַעֲמִיד לוֹ חִטִּין יָפוֹת תַּחְתֵּיהֶן. בִּירֵר רוֹבַע אֶחָד וּמֶחֱצָה מַהוּ שֶיְּנַכֶּה לוֹ דְמֵי אוֹתוֹ הָרוֹבַע. רִבִּי חִינְנָא וְרִבִּי מָנָא. רִבִּי חִינְנָא אָמַר מְנַכֶּה לוֹ. רִבִי מָנָא אָמַר אֵינוֹ מְנַכֶּה לוֹ. דְּהוּא אָמַר לֵיהּ אִילּוּ יְהַבְתּוּן לִי הֲוֵינָא צְרַר לוֹן בְּסִירְקִי מַה דַהֲוָה זְבוּנָה חֲמִי הוּא זְבַן. אֶלָּא בְּשֶׁנִּתְעָרְבוּ דֶּרֶךְ מַכְנֵס. וְהָא תַנִּינָן בֶּאֱמֶת אָמְרוּ זֵירְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. בְּנוֹפֵל לְבֵית סְאָה. וְתַנֵּי עֲלָהּ בְּגִין קַב וַחֲצִי קַב. וְאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה לַחֲצִי קַב טָב הוּא כְּלוּם. עַד כָּאן חָשׁוּ לְמַרְאִית הָעַיִן. מִיכַּן וְאֵילַךְ לֹא חָשׁוּ לְמַרְאִית הָעַיִן. יְמָעֵט. כְּאֵי זֶה צַד הוּא מְמָעֵט אוֹ פּוֹחֵת מִן הָרוֹבַע אוֹ מוֹסִיף עַל הַסְּאָה. לֹא כֶן אָמַר רִבִּי יוֹחָנָן רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן כָּל הָאִיסּוּרִין שֶׁרִיבָה עֲלֵיהֶן שׁוֹגֵג מוּתָּר מֵזִיד אָסוּר. תַּמָּן אַתְּ מַרְבֶּה לְבַטֵּל אִיסּוּר תּוֹרָה. בְּרַם הָכָא אַתְּ מַרְבֶּה לְבַטֵּל מִפְּנֵי מַרְאִית הָעַיִן. רִבִּי יוֹסֵי אוֹמֵר יְבָרֵר. מַה טַעְמָא דְּרִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהִתְחִיל בְּרוֹבַע צָרִיךְ לְהַשְׁלִים אֶת כָּל הָרוֹבַע. מוֹדֵה רִבִּי יוֹסֵי שֶׁאִם הָיָה שָׁם פָּחוֹת מִן הָרוֹבַע מִשָּׁעָה רִאשׁוֹנָה אֵינוֹ זָקוּק לוֹ. הֵיךְ עֲבִידָה. הָיָה שָׁם רוֹבַע אֶחָד מִשְּׁנֵי מִינִין בּוֹרֵר מִין אֶחָד וְדַיוֹ אוֹ צָרִיךְ לָבוּר אֶת כּוּלּוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר לֹא אָמְרוּ אֶלָּא מִין אֶחָד שְׁנֵי מִינִין לֹא. עַד הֵיכָן. עַד רוּבָּהּ שֶׁל סְאָה. חָזַר וְהוֹסִיף חָזְרָה הַתְּבוּאָה לְהֵתֵירָהּ. כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְאִסּוּר. כֵּן הוּא אָמַר הָכָא אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְהֵיתֵר. הֵיךְ עֲבִידָא. הָיָה שָׁם עֶשְׂרִים וּשְׁנַיִם רְבָעִים וּמֶחֱצָה שֶׁל חִיטִּים וַחֲצִי רוֹבַע שְׂעוֹרִין וְנָפַל לְתוֹכוֹ פָּחוֹת מֵרוֹבַע עֲדָשִׁים אֲפִילוּ כֵּן אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְהֵיתֵר. וְתַנֵּי עַלָּהּ כְּגוֹן שְׁלֹשֶׁת קַבִּין וְאַרְבָּעַת קַבִּין הָא קַבַּיִים אֶחָד מֵעֶשְׂרִים וְאַרְבַּע. בֶּאֱמֶת אָמַר רִבִּי לָעְזָר כָּל מָקוֹם שֶׁשָּׁנוּ בֶּאֱמֶת הֲלָכָה לְמֹשֶׁה מִסִּינַי. וְתַנֵּי עֲלָהּ כְּגוֹן קַב וַחֲצִי קַב. הָא קַבַּיִים בְּרוֹבַע. הָכָא אַתְּ אָמַר קַבַּיִים בְּרוֹבַע. וְהָכָא אַתְּ אָמַר קַבַּיִים אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. רִבִּי זְעִירָא וְרִבִּי אָבוּנָא בְשֵׁם רַב הוּנָא. חַד אָמַר תִּשְׁעַת קַבִּין וְחָרָנָה אָמַר עַד שְׁמוֹנֶה. תִּשְׁעָה וַעֲשָׂרָה מַהוּ שֶׁיִּצְטָרְפוּ. אִיתָא חֲמִי תִּשְׁעָה וּשְׁלֹשָׁה מִצְטָרְפִין. תִּשְׁעָה וַעֲשָׂרָה לֹא כָּל שֶׁכֵּן. רִבִּי אָבִין וְרִבִּי חֲנִינָה תְּרַוֵּיהוֹן אָמְרִין סְאָה חוֹלֶקֶת בֵּינֵיהוֹן וְרוֹבַע סְאָה אָסוּר בִּשְׁלֹשֶׁת קַבִּין וְרוֹבַע שְׁלֹשֶׁת קַבִּין אָסוּר בִּסְאָה. רוֹבַע סְאָה אָסוּר בְּתִשְׁעָת קַבִּין וְרוֹבַע תִּשְׁעַת קַבִּין אֲסוּרִין בִּסְאָה. שְׁלֹשֶׁת רְבָעִים שֶׁל פִּשְׁתָּן אוֹסְרִין בִּסְאָה. הֵיךְ עֲבִידָא. אֲתַר דִּזְרַע רוֹבַע דְּחִיטִּין זְרַע תְּלָתָא רוֹבָעִין דְּכִיתָּן.

MISHNAH: Every seah that contains a quarter which is / 24 seah . Here one speaks about seeds. Since seeds usually come mixed with weeds and other seeds, some sowing of different kinds together is unavoidable. In Baba Batra , Mishnah 6:2 , up to a quarter qab of foreign material in a seah of grain is established as the standard accepted in any trading contract unless otherwise specified. From the Biblical requirement, it is only necessary that the farmer have no intention of sowing the undesirable seeds with his crop. But in order to avoid the appearance of intentional kilaim , the rabbis gave an upper limit also of one qab in 24 before requiring action. of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds in any way; the Sages say that everything which is kilaim with the main crop is added together. So if wheat seed is contaminated with barley, zewanin , and peas, and together they are more than one in 24 but any two of them together are less than that amount, then for the Sages one does not have to act since zewanin are not kilaim with wheat, but R. Yose would require that the entire seed grain be sifted since zewanin are kilaim with peas. . Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said of foreign seeds makes a seah of seeds unusable. ? Grain with grain, legumes with legumes, grain with legumes, legumes with grain for a field of 2500 square cubits (a bet seah ). But if seeds need appreciably less than that, the amount which makes seed grain unusable is 1 in 24 of the amount used for the contaminant. It was already explained in Halakhah 1, Note 22 , that for kitchen greens whose seeds are not edible, the amount of seed used for one bet seah is only one sixth or one twelfth of a seah . The amount of these seeds sufficient to make a seah of seed grain unusable is / 24 of either a qab or half a qab . . In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah . Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah . HALAKHAH: We have stated, “which contains.” Some Tannaïm state. The Tosephta ( Kilaim 1:16 ) has the same language as the Mishnah. , “into which fell.” Rebbi Mana said, he who says “which contains” means one in 24, he who says “into which fell” means one in 25 is 24 quarters, if an additional quarter fell in, then the total adds up to 25 quarters, and we have 1 quarter of rejects in 24 good ones. . Rebbi Yose ben Rebbi Abun said, both for him who says “which contains” and for him who says “into which fell,” it means one in 24 94a . . How is that? “Which contains,” if it is cut, “into which fell,” if it is standing 94a, s . v . סאה ) against R. Samuel ben Meïr. . What are we talking about? If he intended it for seed and the standards of Mishnah 1:9 apply. The implication is that the yield from these impurities may not be selected out after harvest and sold separately, because that would make the entire harvest kilaim and forbidden. then even one grain of wheat is forbidden. If to mix in, it is forbidden to mix. Rebbi Jacob bar Aḥa, Abba bar Ḥiyya 93b ), the name is Rav Abba bar Ḥiyya from Ktesiphon (on the Tigris) in the name of Rabba (Rav Abba bar Naḥmani, of the third generation after Rav.) In any case, it is clear that the author here is Babylonian and not identical with Rebbi Abba bar Rebbi Ḥiyya bar Abba. in the name of Rav: He who takes out impurities from his neighbor’s heap has to give him good grain in their stead. Rebbi Yose said, this implies that one is forbidden to mix in; if you say that one is permitted to mix them back in, why require good grain instead? If one sold wheat as [standard] good quality and it turned out to be sifted, may he take out the value of that quarter of seeds guaranteed by the standard contract or does the buyer have to pay extra for the good grain he receives instead of the standard impurities? This problem belongs to Baba Batra ; it is treated here because the problem comes up naturally from the statement of Rav which belongs to Baba Batra . ? The words of the rabbis say that he cannot take out the value of that quarter, for Rebbi Jacob bar Aḥa, Abba bar Ḥiyya said in the name of Rav: He who takes out impurities from his neighbor’s grain has to give him good grain in their stead. If he 6:2 ). He chose instead to clean up the grain. Everybody agrees that he does not have to pay for the volume of the half quarter which exceeds the standard. The question is, since he started cleaning and took all impurities out, does he pay only for the remaining grain or may the seller insist to be paid also for the quarter of impurities which would have been legal and is reflected in the price charged for a unit of volume? removed one and one half quarters, may he take out the value of that quarter? Rebbi Ḥinena and Rebbi Mana. Rebbi Ḥinena said, he takes it out. Rebbi Mana said, he does not take it out, because he can say to him, if you had returned it to me, I would have bundled it for the Saracens who would have bought it; what that buyer sees is what he buys. But when they were mixed up during transport, one returns to the original question and answers that more than one in 24 may contaminate the harvest by accidents during transport from the field to the storage facility. From here on to the end of the Halakhah one deals exclusively with seed grain. . But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah .” And we stated on that, this is a qab or half a qab for the larger seeds and half a qab for the smaller seeds. Since these seeds are so much smaller than seed grain, they cannot be 1 in 24 of the full seah since that would overwhelm all the grain, but only 1 in 144 or 1 in 288, depending on the size of the seeds. The standard is a contamination of 1 in 24 of the harvest, not the seeds. . What could one do with the twenty-fourth part of half a qab ? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount. “Should be diminished.” How does he diminish? Either he removes from the quarter or he adds to the seah . But did not Rebbi Joḥanan say (Rebbi Abbahu in the name of Rebbi Joḥanan), for all prohibitions, if one added in error, it is permitted, if intentionally, it is forbidden. There you add to annul a Torah prohibition, but here you add because of the bad impression. “Rebbi Yose says, he must pick it out.” What is the reason of Rebbi Yose? Because he started with the quarter, he must finish the entire quarter. Rebbi Yose agrees that if there was less than a quarter when he started, he does not need to attend to it and forbidden. . How is that done? If there was a quarter composed of two kinds, does he pick out one kind and that is sufficient, or does he have to pick out everything? “Rebbi Simeon said, they said it only for one kind,” not two kinds. How far? Up to the greater part of the seah . If he added afterwards, the grain returned to its permitted status. Just as Rebbi Simeon said, two kinds do not combine for prohibition, so he says that they do not combine for permission. How is that done? If there were twenty-three and one half quarters of wheat and half a quarter of barley, and into that fell less than a quarter of lentils, even so the two kinds would not combine for permission. We have stated about this, “three or four qab ,” hence two qab go by one in 24, i. e., between ⅔ and ½ seah per bet seah . Hence, seeds that need less volume are considered kitchen vegetables and go by / 24 . In slightly different language, this is explicitly stated in Tosephta Kilaim 1:16 . . “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. Meẓia ‘ 60a. And we stated about this, for example a qab or half a qab .Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab , the other says, eight qab , ⅓ seah , for seeding, then the contamination is by a quarter, as expressed in the Tosephta, not for 1 seah but for 1⅓ to 1½ seah (8 to 9 qab ). For smaller quantities, one goes by the 1 / 24 rule; the two statements are complementary, not contradictory. . Do nine and ten join together are contaminated by a quarter of seeds which need two qab . Does this rule extend to seeds that need 10 qab ? The answer is, since 3 qab go by the quarter rule, and 9 qab go by the same rule, the difference between 9 and 10, a mere 10% from above, is not large enough to change the rules. Hence, if seeds which need 9 or 10 qab contaminate seeds which need one seah , they are measured by 9 / 24 = ⅜ qab per seah of the main seed. In the opinion of R. Simson, if half of the contamination is by seeds which need 9 qab , this half is measured by 9 / 24 , the other half by 10 / 24 . (Maimonides does not mention these rules in his Code.) ? Come and see, nine and three come together, so much more nine and ten! Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab is half of three qab , not 1 in 24. The explanation is that if some plants need 6 seah of seeds for a bet seah , then they contaminate in 6÷24 = .25 seah , even if the main seed is one that needs only half a seah to cover a bet seah . All other examples follow the same pattern and are really superfluous. , and a quarter of three qab may prohibit a seah = 3 seah per bet seah . . A quarter seah may prohibit nine qab per bet seah , the contaminated seed is standard. , and a quarter of nine qab may prohibit a seah per bet seah . . Three quarters of flax seed prohibit a seah . How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

הָיְתָה שָׂדֵהוּ זְרוּעָה חִטִּים וְנִמְלַךְ לְזוֹרְעָהּ שְׂעוֹרִים יַמְתִּין לָהּ עַד שֶׁיַּתְלִיעַ וְיוֹפֵךְ וְאַחַר כָּךְ יִזְרַע. אִם צָמְחָה לֹא יֹאמַר אֶזְרַע וְאַחַר כָּךְ אוֹפֵךְ. אֶלָּא הוֹפֵךְ וְאַחַר כָּךְ זוֹרֵעַ. כַּמָּה יְהִי חָרוּשׁ כְּתַלְמֵי הָרְבִיעָה. אַבָּא שָׁאוּל אוֹמֵר כְּדֵי שֶׁלֹּא יְשַׁיֵיר רוֹבַע לְבֵית סְאָה. עַד כַּמָּה הִיא מַזְרָעַת עַד כְּדֵי שֶׁתְּהֵא בָאָרֶץ שְׁלֹשָׁה יָמִים בִּמְקוֹם הַטִּינָּא אֲבָל לֹא בִּמְקוֹם הַגְּרִיד בְּעָיָא הִיא יָתֵר. וְתַנֵּי כֵּן מִקְצַת הַיּוֹם כְּכוּלּוֹ בִּמְקוֹם הַטִּינָּא וְאִם צִימְּחָה וְהוֹרִיד בְּהֶמְתּוֹ לְתוֹכָהּ וְקִירְטְמָתָהּ הֲרֵי זוּ מוּתֶּרֶת. מַה טַעְמָא דְּרַבָּנִין. מִכֵּיוָן שֶׁנָּתַן דַּעְתּוֹ לַחֲרוֹשׁ אֲפִילוּ לֹא רָצַף. תַנֵּי. אַבָּא שָׁאוּל אוֹמֵר אֵין מְחַיְיבִין אוֹתוֹ לִהְיוֹת חוֹרֵשׁ דַּק אֶלָּא כְּתַלְמֵי הָרְבִיעָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר זְנַב הַסּוּס הָיְתָה נִקְרֵאת כְּדֵי שֶׁיְּהֵא סוֹף עֲפָרָהּ שֶׁל זוֹ נוֹגֵעַ בְּזוֹ וְסוֹף עֲפָרָהּ שֶׁל זוֹ נוֹגֵעַ בְּזוֹ. מַה טַעְמָא דְּאַבָּא שָׁאוּל מִכֵּיוָן שֶׁהִתְחִיל בְּרוֹבַע דַּיּיוֹ. מַה אַבָּא שָׁאוּל כְּרִבִּי יוֹסֵי כְּרַבָּנִין הוּא דְּרַבָּנִין אָמְרֵי מִכֵּיוָן שֶׁנָּתַן דַּעְתּוֹ לַחֲרוֹשׁ אֲפִילוּ לֹא רָצַף. אָבַּא שָׁאוּל אוֹמֵר מִכֵּיוָן שֶׁהִתְחִיל דַּעְתּוֹ בְּרוֹבַע דַּיּיוֹ. רִבִּי יוֹסֵי אוֹמֵר צָרִיךְ לְהַשְׁלִים אֶת כָּל הָרוֹבַע.

MISHNAH: If his field was sown with wheat and he changes his mind to sow it with barley, he should wait until it gets wormy 2:13) applies the Mishnah only to freshly sown grain, but the mention of dry fields in the Halakhah does not seem to support that position. , then 2:13) interprets ויופך to mean “or he turns it over.” His argument seems to be that waiting until the worms eat the grain is not mentioned in the later parts of the Mishnah. he turns it over 2:13) interprets ויופך to mean “or he turns it over.” His argument seems to be that waiting until the worms eat the grain is not mentioned in the later parts of the Mishnah. and after that he may sow. If it is sprouting, he should not say, I am going to sow and then turn it over, but he turns it over and then he sows. How deep does he have to plough? Like furrows for the rainy season. Abba Shaul says, so that there should not remain a quarter for a bet seah . HALAKHAH: “ 1:16 . How long can it remain sprouting? That it should remain in the ground three days in a muddy place, but in a dry place it needs more [time].” We have stated on that: Part of the day is like an entire day in a muddy place, and if it started growing but he brought his animals and they browsed it clean it is permitted. What is the reason of the rabbis? Because he intended to plough, even if it is not covering. It was stated: Abba Shaul said, “one does not oblige him to plough finely, only like the furrows of the rainy season. Rabban Simeon ben Gamliel says, it used to be called ‘horse tail,’ so that the end of dust of any one furrow touch that of the next one.”1:17 . The position of Abba Shaul here is that of the anonymous Tanna there. Rabban Gamliel notes that one has to plough only half the ground; the other half then is covered by the earth thrown up in ploughing. What is the reason of Abba Shaul? Since he started, it is enough up to a quarter of contamination is acceptable by Mishnah 1 . . Does Abba Shaul hold with Rebbi Yose? He is with the rabbis, for the rabbis said, because he intended to plough, even if it is not covering. Abba Shaul says, because he started intentionally to plough, it is enough up to a quarter. Rebbi Yose said, he must finish that entire quarter.

זְרוּעָה וְנִמְלַךְ לִיטְעָהּ לֹא יֹאמַר אֶטַּע וְאַחַר כָּךְ אוֹפֵךְ. אֶלָּא הוֹפֵךְ וְאַחַר כָּךְ נוֹטֵעַ. נְטוּעָה וְנִמְלַךְ לְזוֹרְעָהּ לֹא יֹאמַר אֶזְרַע וְאַחַר כָּךְ אַשָּׁרֵשׁ. אֶלָּא מְשָׁרֵשׁ וְאַחַר כָּךְ זוֹרֵעַ. אִם רָצָה גּוֹמֵם עַד פָּחוֹת מִטֶּפַח וְזוֹרֵעַ וְאַחַר כָּךְ מְשָׁרֵשׁ. הָיתָה שָׂדֵהוּ זְרוּעָה קַנֵּבִּס אוֹ לוּף לֹא יְהֵא זוֹרֵעַ וּבָא עַל גַּבֵּיהֶן שֶׁאֵינָן עוֹשִׂין אֶלָּא לִשְלֹשׁ שָׁנִים. תְּבוּאָה שֶׁעָלוּ בָהּ סְפִיחֵי אִסָּטִיס וְכֵן מָקוֹם הַגְּרָנוֹת שֶׁעָלוּ בָהֶן מִינִין הַרְבֶּה וְכֵן תִּלְתָּן שֶׁהֶעֱלָת מִינֵי עֲשָׂבִים אֵין מְחַיְיבִין אוֹתוֹ לְנַכֵּשׁ. וְאִם נִיכֵּשׁ אוֹ כִיסַּח אוֹמֵר לוֹ עֲקוֹר אֶת הַכֹּל חוּץ מִמִּין אֶחָד. תַּנֵּי סוֹמְכִין עוֹמָרִין בְּצַד גְּפָנִים. אָמַר רִבִּי יוֹסֵי הָדָא אָמְרָה שֶׁאָסוּר לִיטַּע בְּצַד קָמָה יְבֵישָׁה גֶּפֶן יָבֵשׁ. מַהוּ לִזְרֹעַ בְּצַד גְּפָנִים יְבֵישׁוֹת. נִישְׁמְעִינָהּ מִן הָדָא גֶּפֶן שֶׁיָּבְשָׁה אֲסוּרָה וְאֵינָהּ מְקַדֶּשֶׁת. וְאָמַר רִבִּי לָעְזְר דְּרִבִּי מֵאִיר הִיא דְּרִבִּי מֵאִיר אָמַר אֲפִילוּ גֶּפֶן הַצֶּמֶר אָסוּר וְאֵינוֹ מְקַדֵּשׁ. הָדָא אָמְרָה שֶׁמוּתָּר לִזְרֹעַ בְּצַד גְּפָנִים יְבֵישׁוֹת וְאִם צָמְחוּ מוּתָּרוֹת לְשֶׁעָבַר וַאֲסוּרוֹת לְעָתִיד לָבוֹא. כְּהָדָא רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה גָּם כְּרָמַיָיא אֲמַר לְאָרִיסֵיהּ פּוּק זְרַע. מִן דִּזְרַע צָמְחִין. אֲמַר לֵיהּ פּוּק חֲצוֹד. מִן דַּחֲצָד אַרְטְבִין אֲמַר לֵיהּ פּוּק סְמַךְ. רִבִּי זְעִירָא בָּעֵי עַד כְּדוֹן כְּרִבִּי שִׁמְעוֹן בֶּן יְהוּדָה שֶׁהוּא אָמַר לְדַעַת גְּמוּרָה. שְׁאָר בְּנֵי אָדָם שֶׁאֵינָן אוֹמְרִין לְדַעַת גְּמוּרָה. חָזַר וְאָמַר אֲפִילוּ רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אֵינוֹ אוֹסֵר אֶלָּא מִפְּנֵי מַרְאִית הָעַיִן. תְּנַיי יְהוֹשֻׁעַ הָיוּ מְלַקְּטִין עֲשָׂבִים מִכָּל מָקוֹם חוּץ מִשְּׂדֵה תִּלְתָּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יִצְחָק בַּר נַחְמָן בְּשֶׁזְּרָעָהּ לְעָמִיר הִיא מַתְנִיתָא. וְהָא תַנִּינָן וְכֵן תִּלְתָּן שֶׁהֶעֱלָת מִינֵי עֲשָׂבִים אֵין מְחַיְיבִין אוֹתוֹ לְנַכֵּשׁ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם גַּרְמֵיהּ בְּשֶׁהֶעֱלָת לְזֶרַע. אָמַר רִבִּי יוֹסֵי וְכִי לֹא בָא יְהוֹשֻׁעַ לְפָרֵשׁ אֶלָּא לְעוֹבְרֵי עֲבֵירָה. עָבַר עֲבֵירָה אָסוּר מִשּׁוּם גֶּזֶל. לֹא עָבַר עֲבֵירָה מוּתָּר מִשּׁוּם גֶּזֶל הֲוֵי לֹא שַׁנְיָיא הִא שֶׁזְּרָעָהּ לְזֶרַע הִיא שֶׁזְּרָעָהּ לְעָמִיר. וְהָתַנִּינָן וְכֵן תִּלְתָּן שֶׁהֶעֱלָת מִינֵי עֲשָׂבִים אֵין מְחַיְיבִין אוֹתוֹ לְנַכֵּשׁ. אִם אֶת שֶׁדַּעְתּוֹ עֲלֵיהֶן יְחַיְיבוּ אוֹתוֹ לְנַכֵּשׁ. רִבִּי אָחָא בְשֵׁם רִבִּי מִיָישָׁא רוֹצֶה הֵן בָּהֶן כְּאִלּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. מֵעַתָּה מָצָא כִלְאַיִם בְּכֶרֶם יְהוּ אֲסוּרִין מִשּׁוּם גֶּזֶל שֶׁהוּא רוֹצֶה בָּהֶן כְּאִלּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. רִבִּי יוֹסֵי לֹא אָמַר כֵּן אֶלָּא שֶׁבְּסוֹף הוּא רוֹצֶה בָּהֶן כְּאִלּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. מֵעַתָּה מָצָא כִלְאַיִם בְּכֶרֶם יְהוּ אֲסוּרִין מִשּׁוּם גֶּזֶל שֶׁבְּסוֹף הוּא רוֹצֶה בָּהֶם כְּאִלּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. כָּאן יֵשׁ לוֹ עִם מִי לְהִיכָּנֵס. וְכָאן אֵין לוֹ עִם מִי לְהִיכָּנֵס. רַב נַחְמָן אָמַר רִבִּי מָנָא בָּעֵי הַגַּע עַצְמָךְ שֶׁהָיָה שָׁם שָׂדֶה אֲחֶרֶת שֶׁל תִּלְתָּן סְמוּכָה לוֹ הֲרֵי יֵשׁ לוֹ עִם מִי לְהִיכָּנֵס. מִילֵּיהוֹן דְּרַבָּנִין פְּלִיגִין. דְּאָמַר רִבִּי זְרִיקָן בְּשֵׁם דְּבֵית רִבִּי יַנַּאי כָּל הַסְּפִחִין מוּתָּרִין חוּץ מִן הָעֹלִין בִּשְׂדֵה בּוּר בִּשְׂדֵה נִיר בִּשְׂדֵה כֶרֶם וְאָמַר חוּץ מִשְׂדֵה תִלְתָּן שֶׁזְּרָעָן לְזֶרַע. אָמַר רִבִּי יוֹסֵי מִילְתָא דְּרִבִּי יוֹחָנָן מְסַיְיעָא לִי. מַעֲשֶׂה בְּאֶחָד שֶׁלָּקַח יְרָקָה שֶׁל גִּינָּה מִן הַגּוֹי. אָתָא וְשָׁאַל לְרִבִּי יוֹחָנָן. אָמַר לֵיהּ צֵא וּלְקוֹט וּלְפִי הַשּׁוּק מְכוֹר. הוֹתִיב רִבִּי אַבָּהוּ קוֹמֵי רִבִּי יוֹחָנָן וְהָא תַנִּינָן וְכֵן מָקוֹם הַגְּרָנוֹת שֶׁעָלוּ בָהֶן מִינִין הַרְבֶּה. אָמַר לֵיהּ מְקוֹמוֹ מוֹכִיחַ עֲלֵיהּ שֶׁאֵינוֹ רוֹצֵה בְקִיּוּמוֹ. וְיָתְיבִינָא כָּאן אָסוּר מִשּׁוּם גֶּזֶל וְכָאן מוּתָּר מִשּׁוּם גֶּזֶל. הֵיךְ אַתְּ מֵשִׁיבֵינִי דָּבָר שֶׁהוּא אָסוּר מִשּׁוּם גֶּזֶל עִם דָּבָר שֶׁהוּא מוּתָּר מִשּׁוּם גֶּזֶל. כְּהַהִיא דְּאָמַר רִבִּי אִימִּי עֲשִׁירִים הָיוּ בִתְשׁוּבוֹת. אוֹ יָיבֹא כְּהַהִיא דְּאָמַר רִבִּי נָסָא כְּאִינַשׁ דְּאִית בֵּיהּ תְּרֵין טַעֲמִין וְהוּא מֵתִיב חַד מִינְהוֹן.

MISHNAH: [If the field was] sown and he decided to plant, he should not say, I shall plant and then I shall turn over, but he shall turn over and then plant. [If it was] planted and he decided to sow, he should not say, I shall sow and then I shall uproot, but he should uproot and then sow. If he wishes, he cuts down to less than a hand-breadth, plants, and then takes out the roots. If his field was sown with hemp or arum, Mishnah 6:9 . , one should not sow on it because they produce all of three years. A field of hemp cannot be used for another crop the next year unless all hemp roots are taken out. . One is not required to weed grain in which there appeared aftergrowth of indigo, or the threshing floor on which many kinds are appearing, or fenugreek in which grasses appeared. But if he weeded or cut, one says to him, uproot everything except one kind. HALAKHAH: It was stated: One may put sheaves next to dried-up vines. Rebbi Yose said, that means that one may not plant a dry vine next to dry standing grain. May one sow next to dry vines? Let us hear from the following:“A dried-up vine is forbidden but does not sanctify. 22:9 declares that grain growing in a vineyard sanctifies both the grain and the vines. This means that it acquires a status similar to sacrifices; all profane use of it is forbidden. But since it is not a sacrifice, it has to be burned. In tractate Kilaim , “sanctified” means “it must be destroyed by burning.” Kilaim not involving vines are sinful but not sanctified. .” Rebbi Eleazar said, this is the opinion of Rebbi Meïr, since Rebbi Meïr said, even cotton is forbidden but does not sanctify. That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited. 1:18 . There is added: “If he reduced the stumps to less than a hand-breadth in height, but when he returned he found new vine leaves over the growing grain, the past is permitted but the future forbidden. He removes any kind he chooses and keeps the other kind.” ” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance. It is a condition of Joshua 80b–82a , Yerushalmi Baba Batra 5:1 (fol. 15a). Since tractate Neziqin in the Yerushalmi was edited differently from the rest of the Yerushalmi, the text in Yerushalmi Baba Batra is similar to but not identical with the text here. that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?! How can the Mishnah exempt fenugreek from an obligation of weeding? ” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him the vineyard must be weeded to ensure the growth of the grapes. ! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears, עולין instead of העלין “the leaves.” There, the three cases are explained. The farmer does not care what grows on a fallow field in crop rotation since everything will be ploughed under. If a field is being prepared for ploughing, aftergrowth will be removed as a matter of priority. In a vineyard, the owner will take out everything that could make his vineyard forbidden. on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan. R. Joḥanan told him that only the future growth is forbidden. Any possible profit from plants growing as kilaim is forbidden, but in this case, the buyer could sell the undesirable produce for the full market value. , who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing? except for one (main) crop. How could R. Joḥanan declare all kinds of produce equally acceptable? ” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

הָרוֹצֶה לַעֲשׂוֹת שָׂדֵהוּ מֵשָׁר מֵשָׁר מִכָּל מִין בֵּית שַׁמַּאי אוֹמְרִים שְׁלֹשָׁה תְלָמִין שֶׁל פָּתִיחַ. וּבֵית הִלֵּל אוֹמְרִים מְלוֹא הָעוֹל הַשָּׁרוֹנִי. וּקְרוֹבִים דִּבְרֵי אֵלּוּ לִהְיוֹת כְּדִבְרֵי אֵלּוּ. רִבִּי זְעִירָא רִבִּי לָעְזָר בְּשֵׁם רִבִּי חִיָיה רוֹבָא עוֹשֶׂה שְׁתֵּי אַמּוֹת עַל שְׁתֵּי אַמּוֹת וּמֵיצַר וְהוֹלֵךְ אֲפִילוּ כָּל שֶׁהוּא. אָמַר רִבִּי יוֹנָה הָדָא דְּתֵימַר בַּעֲשׂוּיָה מֵשָׁרִין מֵשָׁרִין אֲבָל בַּעֲשׂוּיָה מֵשָׁר אֶחָד לֹא בְדָא. וָאַתְיָא כַּיי דְּאָמַר רִבִּי יַנַּאי יְכִיל אֲנָא זְרַע חַקְלִי חַמְשִׁין מִינִין עֶשְׂרִים וַחֲמִשָּׁה מִיכָּא וְעֶשְׂרִין וַחֲמִשָּׁה מִיכָּא. אַף בִּשְׁתֵּי שׁוּרוֹת כֵּן. מֵעַתָּה אֲפִילוּ בֵּינוֹ לְבֵין חֲבֵירוֹ מוּתָּר. אַף בְּחוֹרֵבָה כֵּן. אוֹ יָיבֹה כַּיי דְּאָמַר רֵישׁ לָקִישׁ בְּשֵׁם חִזְקִיָּה רֹאשׁ תּוֹר הַבָּא מֵחוֹרֵבָה מוּתָּר. רִבִּי אוֹמֵר מַתְחִיל בֵּית רוֹבַע וּמֵיצַר וְהוֹלֵךְ עַד שְׁלֹשָׁה תְלָמִין שֶׁל פָּתִיחַ. וְלֵית לֵיהּ לְרִבִּי תְּבוּאָה בִּתְבוּאָה בֵּית רוֹבַע. תַּמָּן בִּמְרוּבַּע וְכָאן בְּמֵישָׁר. וְלֵית לְרַבָּנִין מֵישָׁר. אָמַר רִבִּי יוּדָן סוֹף מֵישָׁר לְרִבִּי תְּחִילַּת מֵשָׁר לְרַבָּנִין. רִבִּי לָעְזָר שָׁאַל הָיְתָה שָׂדֶה קְטַנָּה מַהוּ. נִישְׁמְעִינָהּ מִן הָדָא רִבִּי לָעְזָר בַּר שִׁמְעוֹן אַבָּא יוֹסֵי בֶּן יוֹחָנָן אִישׁ יָנוֹחַ אָמַר בִּגְדוֹלָה חֲמִשִּׁים אַמּוֹת. וּבִקְטַנָּה עַל פִּי רוּבָּהּ. מַה אִם אֵילּוּ שֶׁנָּתְנוּ שִׁיעוּר לִגְדוֹלָה לֹא נָתְנוּ שִׁיעוּר לִקְטַנָּה. חֲכָמִים שֶׁלֹּא נָתְנוּ שִׁיעוּר לִגְדוֹלָה לֹא כָּל שֶׁכֵּן שֶׁלֹּא יִתְּנוּ שִׁיעוּר לִקְטַנָּה.

MISHNAH: If someone wants to make his field into separate garden beds 3:8), משר applies only to a rectangular garden bed that is not square. A square garden bed is called ערוגה if it is isolated and קרחת if it is part of a field. The latter assertion is difficult to accept, cf. Note 150 . One might accept that קרחת applies to congruent rectangular patches but משר to rectangular patches of differing sizes. This seems to be the position of R. Abraham ben David of Posquières. of different kinds, the House of Shammai say, three furrows of the ploughshare, and the House of Hillel say, the width of a Sharon yoke. Both criteria are close to one another. HALAKHAH: Rebbi Zeïra, Rebbi Eleazar, in the name of Rebbi Ḥiyya the Elder: He makes it two by two cubits, but decreases continuously to an arbitrarily small distance 4:6 explains: “He makes it two by two cubits, but the border can be minimal;” i. e., if the field is subdivided into garden beds, inside between any two beds must be 4 square cubits of fallow land. At the border of the entire field, a border strip must be left empty. That strip has no minimal size (but presumably it must be wide enough to allow the farmer to walk there on his own property.) This interpretation takes מצר as a noun, “border strip,” a word otherwise documented only in the Babli. The translation and R. Simson take the word as a verb, “to narrow,” a usage that is required later in the statement of Rebbi. In addition, the phrase והולך עד “doing something continuously,” is only used in conjunction with transitive verbs. . Rebbi Jonah said, that is, if it is subdivided into garden beds, but if all is one bed, it does not apply. This parallels what Rebbi Yannai said: I may sow my field of 50 by 50 cubits. Rebbi Yannay splits the field into two strips, each of length 50 and width 25-ε cubits (ε being a small positive quantity) and reserving two cubits in length for each crop and its border. with fifty kinds, twenty-five here and twenty-five there; this is in two rows. If that is so, would it be permitted even between himself and his neighbor? Or in a dry spot? Then it parallels what Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi said, he starts with an area of bet rova‘ and narrows it down to three furrows of the ploughshare. Does Rebbi not accept that between grains one needs a bet rova‘ ? That is for a square field, here for a garden bed. Do the rabbis not recognize garden beds? Rebbi Yudan said, the minimal distance for Rebbi is the maximal distance for the rabbis. Rebbi Eleazar asked: What are the rules for a small field? Let us hear from the following: “ 2:1 , 2:4 , about the border strips, or furrows, that are required between two fields, either in the situation of the preceding or the present Mishnah. For fields longer than 50 cubits, they do not require that the separation of the fields, by empty strip or by planted flax, be longer than 50 cubits. (Probably, this means that in designating the border by one row of flax, one may not use a furrow longer than 50 cubits, in order to avoid commercially usable flax that would be kilaim and make the field forbidden.) The statement about a small field is not in the Tosephta concerned only with fields having at least the standard size. Abba Yose bar Joḥanan (Hanan) from Yanoaḥ in Upper Galilee, a Tanna of the fifth generation, was a student of R. Meïr and Abba Cohen Bar Dalaiah. Rebbi Eleazar ben Simeon: Abba Yose ben Joḥanan from Yanoaḥ said for a large field 50 cubits, for a small field along most of it.” Since those who specified a measure for a large field did not do so for a small one, the Sages who did not specify a measure for a large field certainly would not specify a measure for a small field.

הָיָה רֹאשׁ תּוֹר חִטִּים וְנִכְנַס בְּתוֹךְ שֶׁל שְׂעוֹרִים מוּתָּר מִפְּנֵי שֶׁהוּא נִרְאֶה כְּסוֹף שָׂדֵהוּ. שֶׁלּוֹ חִטִּים וְשֶׁל חֲבֵירוֹ מִין אַחֵר מוּתָּר לִסְמוֹךְ לוֹ מֵאוֹתוֹ הַמִּין. שֶׁלּוֹ חִטִּים וְשֶׁל חֲבֵירוֹ חִטִּים מוּתָּר לִסְמוֹךְ לוֹ תֶּלֶם שֶׁל פִּשְׁתָּן וְלֹא תֶּלֶם שֶׁל מִין אַחֵר. רִבִּי שִׁמְעוֹן אוֹמֵר אֶחָד זֶרַע פִּשְׁתָּן וְאֶחָד כָּל הַמִּינִין. רִבִּי יוֹסֵי אוֹמֵר אַף בְּאֶמְצַע שָׂדֵהוּ מוּתָּר לִבְדּוֹק בְּתֶלֶם שֶׁל פִּשְׁתָּן. רֵישׁ לָקִישׁ בְּשֵׁם חִזְקִיָּה רֹאשׁ תּוֹר הַבָּא מֵחוֹרֵבָה מוּתָּר. אָמַר רִבִּי יוֹחָנָן לֹא שָׁנוּ אֶלָּא הָיָה רֹאשׁ תּוֹר הָא רֹאשׁ תּוֹר הַבָּא מֵחוֹרֵבָה אָסוּר. חִזְקִיָּה אָמַר מִי שֶׁיֵּשׁ לוֹ בֵּית רוֹבַע וְכָל שֶׁהוּא. אוֹתוֹ כָּל שֶׁהוּא זוֹרֵעַ לְתוֹכוֹ כָּל מִין שֶׁיִּרְצֶה. אָמַר רִבִּי יוֹחָנָן אֵינוֹ זוֹרֵעַ לְתוֹכוֹ אֶלָּא מִין אֶחָד בִּלְבַד. אָמַר רִבִּי זְעִירָא מוֹדֶה רִבִּי יוֹחָנָן שֶׁאִם הָיָה בֵּית רוֹבַע וּמֶחֱצָה שֶׁהוּא זוֹרֵעַ חֲצִי רוֹבַע מִיכָּן וַחֲצִי רוֹבַע מִיכָּן אוֹתוֹ חֲצִי רוֹבַע נִידּוֹן לְכָאן וּלְכָאן. מַתְנִיתָא פְּלִיגָא עַל רִבִּי יוֹחָנָן הָיוּ לוֹ שָׂדוֹת אַחַת זְרוּעָה חִיטִּין וְאַחַת זְרוּעָה שְׂעוֹרִין מוּתָּר לְהָבִיא תֵּבֶן בֵּנְתַיִים וְלִזְרֹעַ אַחַת חִיטָּה וְאַחַת שְׂעוֹרָה מִפְּנֵי שֶׁהַחִיטִּין נִרְאוֹת בְּסוֹף שָׂדֵהוּ שֶׁל חִיטִּין וּשְׂעוֹרִין בְּסוֹף שָׂדֵהוּ שֶׁל שְׂעוֹרִין. מַה עָבַד לָהּ רִבִּי יוֹחָנָן. פָּתַר לָהּ כְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב. דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר אֲפִילוּ חִיטָּה אַחַר חִיטָּה נִכְנֶסֶת לְתוֹךְ שֶׁל שְׂעוֹרִין וּשְׂעוֹרָה אַחַר שְׂעוֹרָה נִכְנֶסֶת לְתוֹךְ חִיטִּין מוּתָּר. מִפּנֵי שֶׁהַחִיטָּה אַחַר חִיטָּה נִכְנֶסֶת לְתוֹךְ שֶׁל שְׂעוֹרִין חיטים וּשְׂעוֹרָה אַחַר שְׂעוֹרָה נִכְנֶסֶת לְתוֹךְ שֶׁל שעורין. אֲבָל אִם הָיְתָה חִיטָּה אַחַת מוּבְלַעַת לְתוֹךְ שֶׁל שְׂעוֹרָה אוֹ שְׂעוֹרָה אַחַת מוּבְלַעַת בְּשֶׁל חִיטִּין הֲרֵי זֶה אָסוּר. מַה נָן קַיָימִין. אִם בְּמִתְכַּוֵּין לִבְדּוֹק אֲפִילוּ בְאֶמְצַע שָׂדֵהוּ מוּתָּר. אִם בְּשֶׁאֵינוֹ מִתְכַּוֵּין לִבְדּוֹק לָמָּה לִי זֶרַע פִּשְׁתָּן אֲפִילוּ שְׁאָר כָּל הַמִּינִין. בְּמִתְכַּוֵּין לִבְדּוֹק אֲנָן קַיָימִין. רִבִּי יוֹסֵי לֹא חֲשָׁשׁ לְמַרְאִית הַעַיִן וְרַבָּנִין חָשְׁשׁוּ לְמַרְאִית הָעַיִן. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא דְּרִבִּי שִׁמְעוֹן הִיא דְּרִבִּי שִׁמְעוֹן אָמַר אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. רַב אָמַר אֵין אָדָם חוֹבֵשׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. אָמַר רִבִּי יוֹנָה אַתְיָא דְּרַב כְּרִבִּי שִׁמְעוֹן. כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ כֵּן רַב אָמַר אֵין אָדָם חוֹבֵשׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. בְּרַם כְּרַבָּנִין לֹא אַתְיָא.

MISHNAH: A vertex of wheat. 1:11 ) not by “golden chains” but “golden triangular earrings,” and ראש תור by vertex of a triangle.” R. Simson and R. Isaac Simponti explain that ראש תור really is a Hebrew/Aramaic hybrid and means “ox head”, “trapezoid” as schematical approximation to the shape of an ox head. In the technical sense, ראש תור is applied to any trapezoidal or pentagonal field in which the furrows are not parallel, in particular if the last furrow in a field is not parallel to the other furrows and certainly not to the furrows in the adjacent field. The two explanations are probably identical; usually ראש תור is created if the outermost furrow of a field is not straight but approximately forms the legs of an obtuse triangle, with its vertex touching the other field. (In Targum Yerushalmi to Ex . 39:10 , a direction is called טריגון τρίγωνον “triangle,” meaning an arrowhead pointing in a direction. The identification of directions with triangular features is traditional.) coming close to a field of barley is permitted since it visibly is the end of its field. If someone’s field was sown with wheat and that of his neighbor with another kind, he may have of that kind adjacent to it. If both his and his neighbor’s fields were growing wheat, it is permitted that he have one row of flax adjacent to his, but no other kind; everybody will know that this is a boundary marker. . Rebbi Simeon says, either flax or any other kind. Rebbi Yose says, even in the middle of his field he may test a row for flax. . HALAKHAH: Rebbi Simeon ben Laqish in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi Joḥanan said, they stated only: “A vertex of wheat;” hence, a vertex that comes from a dry spot is forbidden. Ḥizqiah said, if somebody has slightly more than a bet rova‘ , then in that excess he may sow anything he likes. Rebbi Joḥanan said, he may sow in it only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if he had a bet rova‘ and a half, he may sow half a bet rova‘ from either side and the last half bet rova‘ is valid for both sides of separation only for a standard field. . A baraita disagrees with Rebbi Joḥanan: “ 2:1 . If he had fields, one sown with wheat and the other sown with barley, he may bring straw in between and sow one side according to all definitions. with wheat and the other with barley because the wheat looks like the end of the wheat field, and the barley like the end of the barley field.” What does Rebbi Joḥanan do with that? He explains it and the corresponding Tosephta follow R. Eliezer ben Jacob; he follows the Sages of the Mishnah. following Rebbi Eliezer ben Jacob, for Rebbi Eliezer ben Jacob said 2:2–3 , language close to the quote here. : “Even if wheat after wheat comes close to barley as long as the visual impression of the two fields is one of separation. , barley after barley comes close to wheat, it is permitted.” For wheat after wheat only comes close to barley (wheat), barley after barley comes close to (barley) [wheat] square. , but if only one wheat stalk is absorbed into the barley, or one stalk of barley is absorbed into the wheat, then that is forbidden. What are we dealing with, or they might conclude from his action that one may sow flax in a grain field even as a commercial crop. ? If he wants only to test, even in the middle of his field it should be permitted. If he does not intend only to test, why just linseed, and not any other kinds? We deal with the case he wants to test. Rebbi Yose does not worry about bad appearances; the rabbis worry about bad appearances. Rebbi Samuel said in the name of Rebbi Zeïra, it is Rebbi Simeon’s, for Rebbi Simeon said, nobody can sanctify property that is not his own. Rav said, nobody can jail property that is not his own. Rebbi Jonah said, Rav comes out like Rebbi Simeon; just as Rebbi Simeon said, nobody can sanctify property that is not his own; so Rav said, nobody can jail property that is not his own. But it cannot be explained following the Sages.

אֵין סוֹמְכִין לִשְׂדֵה תְבוּאָה חַרְדָּל וַחֲרִיעַ אֲבָל סוֹמְכִין לִשְׂדֵה יְרָקוֹת חַרְדָּל וַחֲרִיעַ. סוֹמֵךְ לְבוּר וּלְנִיר וּלְגָפָה וּלְדֶרֶךְ וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים וּלְחָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחַב אַרְבָּעָה וּלְאִילָן שֶׁהוּא מֵיסַךְ עַל הָאָרֶץ וּלְסֶלַע שֶׁהוּא גָבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. מַהוּ חֲרִיעַ מוֹרִיקָא. כֵּינִי מַתְנִיתָא אֵין מַקִּיפִין הָא לִסְמוֹךְ סוֹמְכִין. מַתְנִיתִין דְּרִבִּי יוּדָה. דְּתַנֵּי אֵין מַקִּיפִין חַרְדָּל וַחֲרִיעַ אֶלָּא לְחִסִּיּוֹת בִּלְבַד דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר לַכֹּל מַקִּיפִין חַרְדָּל וַחֲרִיעַ חוּץ מִן הַתְּבוּאָה. רִבִּי שִׁמְעוֹן אוֹמֵר לַכֹּל מַקִּיפִין חַרְדָּל וַחֲרִיעַ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עֲרוּגוֹת קְטָנוֹת שֶׁלֹ יֶרֶק מַקִּיפִין אוֹתָן חַרְדָּל וַחֲרִיעַ. תַּנֵּי מוּתָּר הוּא אָדָם לִזְרֹעַ בְּתוֹךְ שָׂדֵהוּ שׁוּרָה שֶׁל חַרְדָּל וַחֲרִיעַ וּבִלְבַד שֶׁיַּעֲשֶׂה אוֹרֶךְ שׁוּרָה אוֹרֶךְ עֶשֶׂר אַמּוֹת וּמֶחֱצָה עַל רוֹחַב מְלוֹאוֹ. אָמַר רִבִּי לָעְזָר לֹא שָׁנוּ אֶלָּא שָׂדֶה קְטַנָּה. הָא בִגְדוֹלָה לֹא. אֵי זוֹ הִיא גְדוֹלָה וְאֵי זוֹ הִיא קְטַנָּה. אִם יֵשׁ בֵּין בַּד לְבַד בֵּית רוֹבַע זוֹ הִיא גְדוֹלָה. וְאִם לָאו זוֹ הִיא קְטָנָה. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר רֹאשׁ תּוֹר הַבָּא בְּחוֹרֵבָה אָסוּר. תַּמָּן לִזְרָעִין וְכָאן לִירָקוֹת. אַף עַל גַּב דְּרִבִּי יוֹחָנָן פְּלִיג בִּזְרָעִים מוֹדֶה הוּא הָכָא בִּירָקוֹת. גְּרִיד מוּתָּר לִיזְרֹעַ בּוֹ כָּל מִין שֶׁיִּרְצֶה. אָמַר רִבִּי יוֹחָנָן וּבִלְבַד שֶׁיַּעֲשֶׂה שְׁלֹשָׁה בְתוֹךְ שִׁשָּׁה וּשְׁלֹשָׁה שֶׁהֵן סְמוּכִין לְגֶדֶר כִּגְרִיד. הָיוּ שְׁלוֹשָׁה בְתוֹךְ שִׁשָּׁה וְאֶחָד חוּץ לְשִׁשָּׁה מֵאַחַר שֶׁהוּצְּלוּ אֵילּוּ אַף זֶה הוּצָּל. הָיוּ שְׁנַיִם בְּתוֹךְ שִׁשָּׁה וְאֶחָד חוּץ לְשִׁשָּׁה. מֵאַחַר שֶׁלֹּא הוּצְּלוּ אֵילּוּ אַף זֶה לֹא הוּצָּל. הָיָה שָׁם גְּרִיד שׁוּרָה וְשׁוּרָה גֶדֶר וְשׁוּרָה חוֹבְשִׁין אֶת הַשּׁוּרָה גַּבֵּי שֶׁל גֶּדֶר בְּשָׂדוֹת. שְׁתֵּי שָׂדוֹת זוֹ עַל גַּבֵּי זוֹ. הָעֶלְיוֹנָה סְמוּכָה לְחָרִיץ. וְהַתַּחְתּוֹנָה סְמוּכָה לְגֶדֶר. דְּבֵי רִבִּי יַנַּאי אָמְרֵי גֶּדֶר מוּתָּר לִזְרוֹעַ בּוֹ כָּל מִין תּוֹרְבְּכִינָה. וְגֶדֶר יֵשׁ בּוֹ לְהָקֵל וְיֵשׁ בּוֹ לְהַחֲמִיר. הֵיךְ עֲבִידָא פָּחוֹת מִבֵּית רוֹבַע מוּקְרָח בְּתוֹךְ שְׂדֵה תְבוּאָה אָסוּר לִזְרוֹעַ בּוֹ. הִקִּיפוֹ גֶּדֶר מוּתָּר. בֵּית רוֹבַע בְּבִקְעָה מוּתָּר לִזְרֹעַ בּוֹ שְׁנֵי מִינִין. הִקִּיפוֹ גֶּדֶר אָסוּר. גֶּדֶר מַהוּ שֶׁיַּצִּיל אֶת הַזְּרָעִים. גְּרִיד זְרוּעַ מַהוּ שֶׁיַּצִּיל אֶת הַיֶּרֶק. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא שָׁמַע לָהּ מִן הָדָא. וְסוֹמֵךְ לְשָׁרְשֵׁי אִילָן שֶׁיָּבְשׁוּ. לֹא אָמַר אֶלָּא יָבְשׁוּ הָא לַח אָסוּר. רִבִּי יוֹסֵי שָׁמַע לֵיהּ מִן הָדָא סוֹמֵךְ לְבוּר וּלְנִיר וּלְגָפָה לְדֶרֶךְ וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים. הָדָא אָמְרָה שֶׁגֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. אֲפִילוּ תֵימָא וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים אֵין גֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. שַׁנְיָיא הִיא הָכָא שֶׁהוּא גֶּדֶר זָרוּעַ וְאֵין גֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. רִבִּי יוּדָן בָּעֵי גְּרִיד וּמֶשֶׁךְ מַהוּ שֶׁיִּצְטָרְפוּ. הֵיךְ עֲבִידָא הָיָה שָׁם מָקוֹם אוֹרֶךְ עֶשֶׂר אַמּוֹת וּמֶחֱצָה עַל רוֹחַב שִׁשָּׁה אֵינוֹ צָרִיךְ גְּרִיד. עָשָׂה גְּרִיד מִיכָּן מוּתָּר לִסְמוֹךְ שְׁתֵּי רוּחוֹתָיו. תַּנֵּי רִבִּי יוֹנָתָן בֶּן יוֹסֵי אוֹמֵר הָיָה שָׁם סֶלַע אֲרוּכָה עֲשָׂרָה וְרָחַב אַרְבָּעָה מוּתָּר לִסְמוֹךְ לוֹ מִשְׁתֵּי רוּחוֹתֶיהָ. הָיְתָה עֲשָׂרָה עַל עֲשָׂרָה מוּתָּר לִסְמוֹךְ לָה מֵאַרְבַּע רוּחוֹתֶיהָ.

MISHNAH: One does not sow mustard or saffron close 2:18, that a crop of mustard or saffron surrounding a field of fifty by fifty (i. e., from a single furrow 200 cubits in length) is enough for a domestic crop (a commercial crop of mustard seed is defined in the next Mishnah as needing three bate rova ‘). The translation of חריע as saffron ( crocus sativus ) follows Targum Cant ., Arukh ( s . v . חריע) and Rashi. The Gaonic Commentary to Ṭahorot and Maimonides define it as safflower ( carthamus tinctorius ), a red dye. In the Halakhah, חריע is defined as “yellow dye.” to a grain field, but one may sow mustard or saffron close to a vegetable field. One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high, a ditch ten deep and four wide, a tree giving shade on the ground to become sanctified and forbidden. For any other crop, it is only necessary that fields or garden beds be clearly distinguished. , and a rock ten high and four wide. HALAKHAH: What is חריע? Yellow dye. So is the Mishnah: “One does not surround,” hence one may sow close up 2:5 , quoted in the following. On the basis of that correction, J. N. Epstein, and S. Lieberman who follows him, want to explain מקיף by “coming really close, closer than leaning to.” However, since they have to admit that in the statement of Rabban Simeon ben Gamliel מקיף means “surround,” it is irrational to accept any other meaning for the other parts of the Tosephta. . Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables9:5 . Etymologically, חסית or חוסית is related to Syriac חסוסא “bulbous.” , the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.” It was stated 2:4 in the name of R. Yose. : “One may sow a row of mustard or saffron in the middle of one’s field on condition to make the row long, a length of 10.5 cubits the entire width.” Rebbi Eleazar said, that applies only to a small field, not to a large one. What is large and what is small? If there is between the two ends a bet rova‘ , that is large, otherwise it is small. Does this not disagree with Rebbi Joḥanan, for Rebbi Joḥanan said that a vertex that comes from a dry spot is forbidden? There it is for grain, here for vegetables. Even though Rebbi Joḥanan disagrees for grain, he will agree here with respect to vegetables. On dry soil but visibly forms another field. one may sow any kind he desires. Rebbi Joḥanan said, only if he uses three of six [hand-breadths]. Three that are close to a fence are like dry land. If there were three inside six and one outside six, since the former ones were saved, that one also is saved. If only two were inside six and one outside six, since the first ones were not saved, neither is that one. If there was one row dry, one row fence, and another row, one jails the row by the fence on fields. Two fields, one above the other, the upper one is close to a ditch, the lower one close to a fence. The House of Yannai said, on the fence one may sow all kinds of mixtures. A fence implies leniencies and stringencies. How is this? Less than a bet rova‘ shaven in a grain field may not be sown; if surrounded with a fence it may be sown. A bet rova‘ in open country may be sown with two kinds is enclosed, it does not qualify as a field and must follow the rules of משר. ; if surrounded with a fence this is forbidden. Does a fence save grains? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following 2:5 . There it is added that the roots have to be 10 hand-breadths high, corresponding to the minimal size of a separating stone wall. Hence, living roots are not different from a stone wall on which some crop was planted. : “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains. Rebbi Judan asked: Do dry land and length add together? How is that? If there was space ten and a half cubits long and six hand-breadths wide, one does not have to have dry land. If dry land was added on both sides, one may sow close on both sides. It was stated: Rebbi Jonathan ben Yose. His statement here refers to the Mishnah, that one may plant different crops at the sides of a rock outcropping that is at least ten hand-breadths high (about a yard). He states that any side of the outcropping at least one yard long forms an absolute barrier for kilaim . said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.

הָרוֹצֶה לַעֲשׂוֹת שָׂדֵהוּ קָרַחַת קָרַחַת מִכָּל מִין עוֹשֶׂה עֶשְׂרִים וְאַרְבַּע קְרָחוֹת לְבֵית סְאָה מִקָּרַחַת בֵּית רוֹבַע וְזוֹרֵעַ בְּתוֹכָהּ כָּל מִין שֶׁיִּרְצֶה. הָיְתָה קָרַחַת אַחַת אוֹ שְׁתַּיִם זוֹרְעָן חַרְדָּל. שָׁלֹשׁ לֹא יִזְרְעֵם חַרְדָּל מִפְּנֵי שֶׁהִיא נִרְאֵית כִּשְׂדֵה חַרְדָּל דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִין תֵּשַׁע קְרָחוֹת מוּתָּרוֹת וְעֶשֶׂר אֲסוּרוֹת. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אֲפִילוּ כָּל שָׂדֵהוּ בֵּית כּוֹר לֹא יַעֲשֶׂה בְּתוֹכָהּ חוּץ מִקָּרַחַת אַחַת. רִבִּי חִזְקִיָּה רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן עַל רֹאשָׁהּ רִבִּי מֵאִיר אוֹמֵר אֲפִילוּ חֲבוּשׁוֹת אֲפִילוּ סְמוּכוֹת. וְרַבָּנִין אָמְרִין וּבִלְבַד שֶׁלֹּא יְהוּ לֹא חֲבוּשׁוֹת וְלֹא סְמוּכוֹת. הֵיךְ עֲבִידָא תְּלַת וְתַרְתֵּיי וְחָדָא וְתַרְתֵּיי וְחָדָא.

MISHNAH: He who wants to turn his field into patches contains 24 rova‘ , each plot will have just the minimal size that allows different seeds to be sown. Since the patches have to be rectangular and equal in shape, on a field of 50 by 50 cubits the sides of the rectangles are 50/4=12.5 by 50/6=8. 3̄ cubits (or 50/3=16.6̄ by 50/8=6.25 cubits.) for all different kinds makes 24 patches per bet seah , each patch one bet rova‘ , and sows in each one any kind that he desires. If there were one or two patches each, separated from one another, he may sow both of them with mustard because that is still less than a commercial crop. Three he may not sow because the yield would be enough for a commercial crop and would make the remainder kilaim . , he may sow them with mustard; three he should not sow because that would look like a mustard field, the words of Rebbi Meïr. But the Sages say, nine patches are permitted, ten are forbidden‘ each (squares of √2500/24 = 10.207 cubits edge length) while the black fields in these rows are rectangles of edge lengths 10.207 and 9.69 cubits. In rows 2 and 4, the black fields are squares of a bet rova ‘, the white fields are rectangles of edge lengths 9.69 and 10.207 cubits. Together, they fill the large square, but only the nine fields selected first may be sown and all others must lie fallow. According to Maimonides, the number 9 as maximum of patches is a mathematical fact. In the interpretation of R. Simson who admits rectangular patches, 10 patches would be possible but are forbidden. In a 4-by-6 checkerbord, a valid centrally symmetric configuration of 10 patches might contain (1,1) (1,4) (2,2) (3,1) (3,3) (4,2) (4,4) (5,3) (6,1) (6,4). The expression “ten are forbidden” supports R. Simson. . Rebbi Eliezer ben Jacob says, even if its field is a bet kor = 30 seah . 1 bet kor = 75’000 square cubits, larger than the bet kor appearing in cuneiform documents. , he should not make in it more than one patch. HALAKHAH: Rebbi Ḥizqiah, Rebbi Yasa, in the name of Rebbi Joḥanan: For the first part, Rebbi Meïr says, even jailed, even adjacent, but the rabbis say, on condition that they were neither jailed nor adjacent, even if they are adjacent, i. e., they are joined at an edge, and even if they are jailed at all corners, which means that he permits to use the entire field. The Sages do not disagree that a קרחת must have a minimum size of bet rova‘ . If the field is divided into equal rectangles, one may imagine that the different rectangles are alternately black and white in checkerboard fashion. Since the rabbis do not permit adjacent rectangles to be sown, the first condition is that only rectangles of the same color are chosen. The second condition is that no chosen rectangle can be surrounded by 4 chosen rectangles. The opinion of Maimonides about the position of the rabbis was explained in the Mishnah. His opinion is difficult to accept, since he does not permit any two fields to touch at all, so the mention of “jailing” is totally redundant. It is therefore better to look for a partition of the 50 by 50 field into 24 equal parts. The rabbis cannot speak about division of the field into squares since their number would have to be either 16 (with 7 chosen squares) or 25 (where 12 chosen squares are possible.) Also, the squares in the second case would be smaller than a bet rova‘ . If the Sages would follow the division of R. Meïr and cover the field by a 4-by-6 checkerboard, they could accomodate 10 chosen rectangles (fields 1,3,5 in the first row, 2,4,6 in the second, 1,5 in the third, 2,4 in the fourth.) Hence, it seems that the rabbis insist that the area for קרחת should be strictly larger than a bet rova‘ , and on a 5-by-4 board one may select at most nine (e. g., fields 1,3,5 in row 1; 2,4 in row 2; 1,5 in row 3; 2,4 in row 4.) The area of each plot is then 125 sq. cubits. (Explanation of R. Eliahu Fulda.) . How is that done? 3,2,1,2,l.

כָּל שֶׁהוּא בְּתוֹךְ בֵּית רוֹבַע עוֹלֶה בְמִידַּת בֵּית רוֹבַע. אֹכֶלֶת הַגֶּפֶן וְהַקֶּבֶר וְהַסֶּלַע עוֹלִין בְּמִידַּת בֵּית רוֹבַע. תְּבוּאָה בִתְבוּאָה בֵּית רוֹבַע יֶרֶק בְּיֶרֶק שִׁשָּׁה טְפָחִים. תְּבוּאָה בְיֶרֶק וְיֶרֶק בִּתְבוּאָה בֵּית רוֹבַע. רִבִּי אֱלִיעֶזֶר אוֹמֵר יֶרֶק בִּתְבוּאָה שִׁשָּׁה טְפָחִים. תְּבוּאָה נוֹטָה עַל גַּבֵּי תְבוּאָה וְיֶרֶק עַל גַּבֵּי יֶרֶק. תְּבוּאָה עַל גַּבֵּי יֶרֶק וְיֶרֶק עַל גַּבֵּי תְבוּאָה. הַכֹּל מוּתָּר חוּץ מִדְּלַעַת יְוָונִית. רִבִּי אוֹמֵר אַף הַקִּישּׁוּת וּפוּל הַמִּצְרִי וְרוֹאֶה אֲנִי אֶת דִּבְרֵיהֶם מִדְּבָרַי. רִבִּי בּוּן בַּר חִיָיה בְשֵׁם רִבִּי זְעִירָא לֹא שָׁנוּ אֶלָּא אוֹכֶלֶת הַגֶּפֶן הָא גֶּפֶן עַצְמָהּ לֹא. לָמָּה מִפְּנֵי שֶׁהִיא אֲסוּרָה בַּהֲנָיָיה. וַהֲרֵי הַקֶּבֶר אָסוּר בַּהֲנָיָיה. קֶבֶר אֵין אִיסּוּרוֹ נִיכָּר. וַעֲבוֹדַת הַגֶּפֶן אֵין אֲסוּרָה בַּהֲנָיָיה אֶלָּא כְּרִבִּי יִשְׁמָעֵאל דְּרִבִּי יִשְׁמָעֵאל אָמַר אֵין עֲבוֹדָה לְגֶפֶן יְחִידִית. וַהֲרֵי הַקֶּבֶר אָסוּר בַּהֲנָיָיה. קֶבֶר אֵין אִיסּוּרוֹ נִיכָּר. תְּבוּאָה בִתְבוּאָה בֵּית רוֹבַע וּבִלְבַד שֶׁלֹּא תְּהֵא חֲבוּשָׁה מֵאַרְבַּע רוּחוֹתֶיהָ. רִבִּי זְעִירָא בָּעָא קוֹמֵי רִבִּי יָסָא כִּי נָן אָמְרִין הָדָא בִּקְעַת סִימוֹנִיָּא אֵין זוֹרְעִין לְתוֹכָהּ אֶלָּא מִין אֶחָד בִּלְבַד. מָתִיב לְרִבִּי אֱלִיעֶזֶר לְרַבָּנִין כְּמָה דְּאִית לְכוֹן קַל בְּשׁוּרָה וְחוֹמֶר בִּמְרוּבַּע. כֵּן אַשְׁכְּחָן דְּאִית לְרַבָּנִין קַל בְּשׁוּרָה וְחוֹמֶר בִּמְרוּבַּע. כְּהָדָא דְתַנֵּי הָרוֹצֶה לַעֲשׂוֹת שׁוּרָה שֶׁל יֶרֶק לְתוֹךְ שְׂדֵה תְבוּאָה. הֲרֵי זֶה עוֹשֶׂה אוֹרֶךְ שׁוּרָה אוֹרֶךְ עֶשֶׂר אַמּוֹת וּמֶחֱצָה עַל רוֹחַב שִׁשָּׁה. אָמַר רִבִּי יוֹחָנָן אֵינוֹ זוֹרֵעַ לְתוֹכָהּ אֶלָּא מִין אֶחָד בִּלְבַד. אָמַר רִבִּי זְעִירָא מוֹדֶה רִבִּי יוֹחָנָן כְּשֶׁהָיוּ שִׁבְעָה שֶׁהוּא זוֹרֵעַ טֶפַח מִיכָּן וְטֶפַח מִיכָּן אוֹתָן חֲמִשָּׂה נִידּוֹנִין לְכָאן וּלְכָאן. מִן מַה דְּרִבִּי זְעִירָא מָתִיב עַל דְּרִבִּי יוֹחָנָן תַּמָּן. נָטַע חֲצִי שׁוּרָה וְעָמַד לוֹ וּבִיקֵּשׁ לְהַתְחִיל בְּשׁוּרָה אֲחֶרֶת. רַב חִסְדָּא אָמַר אָסוּר אוֹמֵר לוֹ עֲקוֹר אֶת הַשּׁוּרָה אוֹ מַלֵּא אֶת הַשּׁוּרָה. רִבִּי יוּדָן אָמַר אִיתְפַּלְּגוּן רִבִּי חִיָיא בַּר בָּא וְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. חַד אָמַר אֲפִילוּ שְׁלֹשָׁה לְתוֹךְ שִׁשָּׁה. וְחָרָנָה אָמַר אֲפִילוּ אֶחָד מִיכָּן וְאֶחָד מִיכָּן וְאֶחָד בְּאֶמְצָע. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְאָמַר רִבִּי יוֹסֵי רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן וּבִלְבַד שֶׁלֹּא יְהֵא שָׁם חָרֵבָה. הֲוֵי רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הוּא דְּאָמַר אֲפִילוּ אֶחָד מִיכָּן וְאֶחָד מִיכָּן וְאֶחָד בְּאֶמְצָע. אִם הָיוּ צְדָדִין רָבִין עַל הֶחָרֵבָה מוּתָּר. תַּנֵּי חֲמִשָּׁה דְּבָרִים נֶאֶמְרוּ בִּדְלַעַת יְוָונִית אֵין מְסַכְּכִין אוֹתָהּ עַל גַּבֵּי זְרָעִים. וּמֵבִיאִין אֶת הַטּוּמְאָה וְחוֹצֶצֶת אֶת הַטּוּמְאָה וְעוּקְצָהּ טֶפַח וְאוֹסֶרֶת כָּל שֶׁהוּא. וְהַנּוֹדֵר מִן הַדִּילוּעִין אֵינוֹ אָסוּר אֶלָּא בִדְלַעַת יְוָונִית בִּלְבַד. רִבִּי יוֹנָה בָּעֵי וְלָמָּה לֵית אֲנָן אָמְרִין מֵבִיאָה אֶת הַטּוּמְאָה וְחוֹצֶצֶת אֶת הַטּוּמְאָה תַּרְתֵּי. תַּנֵּי בַּר קַפָּרָא שֶׁבַע. אֵין מְסַכְּכִין אוֹתָהּ עַל גַּבֵּי זְרָעִים וּמֵבִיאָה אֶת הַטּוּמְאָה וְחוֹצֶצֶת אֶת הַטּוּמְאָה וְיָדָהּ טֶפַח וְנוֹתְנִין לָהּ עֲבוֹדָתָהּ וְכִלְאַיִם עִם אֲרָמִית וְכִלְאַיִם עִם הָרְמוּצָה וְלֹא תָנָא אוֹסֶרֶת וְלֹא תָנָא נְדָרִים. אָמַר רִבִּי יוֹסֵי רִבִּי גַמְלִיאֵל בְּרִבִּי נְפַק לְשׁוּקָא. אֲתוּן שָׁאֲלוּן לֵיהּ סִיכּוּךְ שֶׁאָמְרוּ בְּנוֹגֵעַ. אֲתָא שָׁאַל לְאָבוֹי אֲמַר לֵיהּ סִיכּוּךְ שֶׁאָמְרוּ בְּנוֹגֵעַ. אָמַר רִבִּי יוֹנָה רִבִּי הִלֵּל בֵּירִבִּי וַולֶס נְפַק לְשׁוּקָא. אֲתוּן וְשָׁאֲלוּן לֵיהּ סִיכּוּךְ שֶׁאָמְרוּ בְּנוֹגֵעַ. אֲתָא שָׁאַל לְאָבוֹי אֲמַר לֵיהּ סִיכּוּךְ שֶׁאָמְרוּ בְּנוֹגֵעַ. מַהוּ רוֹאֶה אֲנִי אֶת דִּבְרֵיהֶם מִדְּבָרַי. אָמַר רִבִּי חִינְנָא אִם דְּלַעַת מִצְרִית שֶׁהִיא מְסַכֶּכֶת אָמַר מוּתָּר. קִישׁוּת וּפוּל הַמִּצְרִי לֹא כָּל שֶׁכֵּן. אָמַר רִבִּי אַבָּא מָרִי לֹא כֵן הֲוָה רִבִּי מָנָא אוֹמֵר. רִבִּי אָמַר כָּל הֵן דְּתַנִּינָן קִישׁוּת וּפוּל הַמִּצְרִי אַף דְּלַעַת מִצְרִית בִּכְלָל. מַהוּ רוֹאֶה אֲנִי אֶת דִּבְרֵיהֶם מִדְּבָרַיי. שֶׁאֵין כּוּלָּן מְסַכְּכִין כִּדְלַעַת יְוָונִית.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘ which must be left uncultivated between two fields. The separating space need not be fallow agricultural land; land which cannot be used for agriculture may be counted since all that is needed is a separation. . The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘ . Grain and grain need a bet rova‘ . Between two vegetable fields, the space is 1 cubit in linear distance. This adds up to a bet rova‘ only if the fields are longer than 100 cubits. , vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘ . Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain even if sown strictly separately. These must be confined to their own field. , vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words. HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Zeïra: They taught only the surroundings of the vine, hence, not the vine itself forbidden. . Why? Because it is forbidden for usufruct. But is not the grave also forbidden for usufruct? A grave is not recognizable as forbidden. And is the working space of a vine forbidden for usufruct? This follows Rebbi Ismael, since Rebbi Ismael said that a single vine does not have working space would be “sanctified” and forbidden by Biblical decree. This goes against Mishnah 3:8 . It follows that for a vineyard the surrounding working area cannot count as separation, since that would allow planting grain in the neighborhood of the vineyard. . But is not the grave forbidden for usufruct? A grave is not recognizable as forbidden. “Grain and grain need a bet rova ‘.” But only if it is not jailed on all four sides. Rebbi Zeïra asked before Rebbi Yasa: Does this mean that we say that in the ravine of Simonia one may sow only one kind? Rebbi Eliezer objected to the rabbis: Are you not lenient for one row and restrictive for rectangles’ for rectangles when you require only three or six hand-breadths for rows, as above in Halakhah 7 ? ? It is so, we find that the rabbis are lenient for one row and restrictive for rectangles, as it was stated: He who wants to make one row of vegetables in a grain field makes a row 10½ cubits long and six hand-breadths wide‘ ( Note 153 ). R. Simson wants to take the 10 cubits as standard cubits of 6 hand-breadths each and .5 cubits as half a small cubit of 5 hand-breadths only, in order to get a better approximation. But such an exactness is illusory in agriculture; it is better to err a little on the upside. . Rebbi Joḥanan said, therein he sows only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if it is seven wide he sows one hand-breadth on one side, one on the other side, and the remaining five count for both sides, just as Rebbi Zeïra had explained Rebbi Joḥanan’s opinion there‘. . Somebody planted half a row, stopped, and wanted to start a second row. Rav Ḥisda said, this is forbidden. One tells him, either tear out that row or finish it. Rebbi Judan said: Rebbi Ḥiyya bar Abba and Rebbi Samuel bar Rav Isaac disagree. One says, even three in a width of six, the other said, one on one side, the other on the other side, and the third in the middle. We do not know who said what. Since Rebbi Yose said, Rebbi Ḥiyya in the name of Rebbi Joḥanan, only if there is no dry patch, that means that Rebbi Samuel bar Rav Isaac said: One on one side, the other on the other side, and the third in the middle. If the sides were more than the dry patch, it is permitted. It was stated 1:5 . : “Five things were said about Greek gourd: One may not allow it to cover grains. , it brings impurity and stops impurity. 19:14 ) brings impurity on everything in the house. On the other hand, the roof of the house and anything above it are free from impurity. If the corpse is not in a house, anybody who would step over it would create a temporary tent and hence would become impure. The leaves of the pumpkin act as roof, so that a dead body under part of it would bring impurity to all vessels or people found under any other leaves extending from the same vine. Consequently, a person being above these leaves would not become impure because the roof under him protects him from impurity. , its stalk is one hand-breadth 1:6. , the tiniest amount of it makes forbidden 3:7. , and to him who makes a vow not to use pumpkins, only Greek gourd is forbidden.” Rebbi Jonah asked, why do we not count “it brings impurity and stops impurity” as two? Bar Qappara stated seven: “One may not allow it to cover grains, it brings impurity, it stops impurity, its stalk is one hand-breadth, one gives it its working space, it is kilaim with Aramean [pumpkin], and kilaim with ash pumpkin.” He did not state that it makes forbidden or anything about making a vow. Rebbi Yose said, Rebbi Gamliel, the son of Rebbi, went to the market. They came and asked him whether the roofing they mentioned only if the leaves actually touch the other produce, or whether it is also kilaim if the plani stretches out on a high trellis. The answer is, kilaim only applies in the first case. referred to touching. He went and asked his father, who told him that the roofing they mentioned referred to touching. Rebbi Jonah said, Rebbi Hillel ben Rebbi Vales went to the market. They came and asked him whether the roofing they mentioned referred to touching. He went and asked his father, who told him that the roofing they mentioned referred to touching. What means “but I prefer their words over my words?” Rebbi Ḥinena said, if Egyptian pumpkin whose leaves form roofs is permitted, green melon and Egyptian beans so much more. Rebbi Abba Mari said, Rebbi Mana did not say so. Rebbi said, all those about which we did state “green melon and Egyptian beans,” also include Egyptian pumpkin. What means “but I prefer their words over my words?” That none of these form roofs like Greek gourd.