משנה: אֵין מְבִיאִין אִילָן בְּאִילָן יֶרֶק בְּיֶרֶק וְלֹא אִילָן בְּיֶרֶק וְלֹא יֶרֶק בְּאִילָן. רִבִּי יְהוּדָה מַתִּיר יֶרֶק בְּאִילָן. MISHNAH: One does not bring119This general expression covers an array of agricultural techniques, not just grafting. The details are explained in the following Halakhot. a tree on a tree, a vegetable on a vegetable, and neither a tree on a vegetable nor a vegetable on a tree. Rebbi Jehudah permits vegetable on tree120Because the tree stump is only a kind of soil for the vegetable..
הלכה: מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר נוֹטֵל הוּא אָדָם מָעָה אַחַת מִפִּיטְמָא שֶׁל אֲבַטִּיחַ וּמָעָה אַחַת מִפִּיטְמוֹ שֶׁל תַּפּוּחַ וְנוֹתְנָן לְתוֹךְ גּוּמָא אַחַת וְהֵן מִתְאָחִין וְנַעֲשִׂין כִּלְאַיִם. וָכָא הוּא אָמַר הָכֵין. תַּמָּן עַל יְדֵי שֶׁהוּא נוֹתֵן זֶה בְצַד זֶה הֵן מִתְאָחִין וְנַעֲשִׂין כִּלְאַיִם. בְּרַם הָכָא יֶרֶק בְּאִילָן הוּא. HALAKHAH: The opinion of Rebbi Jehudah seems inverted. There121Kilayim 1:2:2-7" href="/Jerusalem_Talmud_Kilayim.1.2.2-7">Halakhah 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.
תַּנֵּי מְנַיִין שֶׁאֵין מַרְכִּיבִין עֵץ סְרָק עַל גַּבֵּי עֵץ מַאֲכָל וְלֹא עֵץ מַאֲכָל עַל גַּבֵּי עֵץ מַאֲכָל מִין בְּשֶׁאֵינוֹ מִינוֹ מְנַיִין תַּלְמוּד לוֹמַר אֶת חֻקּוֹתַי תִשְׁמוֹרוּ. רִבִּי יוֹנָה רִבִּי לָֽעְזָר בְשֵׁם כַּהֲנָא דְּרִבִּי לָֽעְזָר הִיא מִשּׁוּם חוּקִּים שֶׁחָקַקְתִּי בְעוֹלָמִי. מֵעַתָּה אָסוּר לְאָדָם הָרִאשׁוֹן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא דִּבְרֵי הַכֹּל הִיא מִשּׁוּם חוּקִּים שֶׁחָקַקְתִּי בְעוֹלָמִי. מֵעַתָּה אָסוּר לְהַרְכִּיב תְּאֵינָה שְׁחוֹרָה עַל גַּבֵּי תְאֵינָה לְבָנָה. אָמַר רִבִּי אָבִין וְלֹא מִכִּלְאֵי הַבְּגָדִים לָמַדְתָּ. מַה כִלְאֵי בְגָדִים שֶׁאָסַרְתִּי לָךְ שְׁנֵי מִינִין לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה אַף כִּלְאַיִם שֶׁאָסַרְתִּי לָךְ בְּכָל־מָקוֹם לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה. It was stated: From where that one may not graft a tree bearing no edible fruit onto a fruit-bearing tree, or a fruit-bearing tree onto another fruit-bearing tree of a kind that is not his own kind, from where? The verse says (Leviticus.19.19">Lev. 19:19): “You must keep My basic Laws122The verse reads: “You must keep My basic Laws, your animals you shall not breed kilaim, your field you shall not sow kilaim, and kilaim cloth, šʻṭnz, shall not come onto you.” It is concluded (Sifra Qedošim 4:13–18) that the rules of all three cases are parallel to one another..” Rebbi Jonah, Rebbi Eleazar123The Amora. R. Eleazar mentioned next is R. Eleazar ben Shamua, the Tanna., in the name of Cahana: This is Rebbi Eleazar’s, “because of the basic Laws I gave.”124The Tanna R. Eleazar states in Avodah Zarah 9:4" href="/Tosefta_Avodah_Zarah.9.4">Tosephta Avodah Zarah 8:8 and Sanhedrin.56b">Babli Sanhedrin 56b that mating two different kinds or grafting two different kinds are activities forbidden in the Law of Nature given to Adam and Noah. He holds that the reference to חוֹק, “basic law,” here is to the Law of Creation, where all living things were created “in their kinds.” In the Tosephta and the Babli, he is alone in his opinion. If this is so, it was forbidden to Adam, the first man125This is the opinion of R. Eleazar; why is he alone in that opinion? The Sages hold that the laws of kilaim were given at Sinai only to the Jewish people. It is not sinful for a Gentile to cross-breed species.! Rebbi Yose in the name of Rebbi La, it is the opinion of everybody, because of the basic Laws that I gave to My world126This is the position of the anonymous Tanna in Sifra Qedōšīm(4:14): “Not only your animals with your animals, your animals with the animals of a Gentile, the animals of a Gentile with your animals, Gentile animals with Gentile animals; the verse reads: You must keep my basic Laws.” If Gentiles were exempt, their animals could not be included in the prohibition. R. Eleazar will agree that sowing a field with two different kinds, and wearing clothing made from wool and linen together are prohibitions addressed only to Jews. Only kilaim connected to the story of Creation are obligations of Gentiles.. If it is so, is should be forbidden to graft a black fig tree on a white127Not really white, but rather light green. fig tree. Rebbi Avin said, did you not infer the rules from kilaim of textiles? Just as for kilaim of textiles two kinds, not one from this kind and the other from the other kind128But yarns of different color, or from different strains of flax, may be made into one garment. Similarly, different varieties of the same species may be mated or grafted., also any other kilaim that I forbade you, not one from this kind and the other from the other kind.
תַּנֵּי בְשֵׁם רִבִּי לָֽעְזָר מוּתָּר הוּא גוֹי לִזְרוֹעַ וְלִלְבּוֹשׁ כִּלְאַיִם אֲבָל לֹא לְהַרְבִּיעַ בְּהֶמְתּוֹ כִלְאַיִם וְלֹא לְהַרְכִּיב אִילָנֵי כִלְאַיִם. לָמָּה מִפְּנֵי שֶׁכָּתוּב בָּהֶן לְמִינֵיהֶן. וַהֲרֵי דְשָׁאִין כְּתִיב בָּהֶן לְמִינֵיהֶן. אֵין כְּתִיב בְּצִיוֻּי אֶלָּא בְהוֹצָאָה. וְאִם כֵּן לָמָּה נִתְקַלְלָה הָאָרֶץ. רִבִּי יוּדָן בַּר שָׁלוֹם אָמַר עַל יְדֵי שֶׁעָֽבְרָה עַל גְּזֵירוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. תַּדְשֶׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מִזְרִיעַ זֶרַע וְהִיא לֹא עָֽשְׂתָ אֶלָּא וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ. רִבִּי פִינְחָס אָמַר שָֽׂמְחָה בְצִיווּיֶהָ וְהוֹסִיפָה אִילָנֵי סְרָק. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָן בַּר שָׁלוֹם יָפֶה נִתְקַלְלָה הָאָרֶץ. עַל דַּעְתֵּיהּ דְּרִבִּי פִינְחָס לָמָּה נִתְקַלְלָה הָאָרֶץ. כְּאִינַשׁ דַּאֲמַר לִיט בִּיזָא דְּכֵן אַייְנִיק. וְאַתְיָא כַּיי רִבִּי נָתָן שְׁלֹשָׁה נִכְנְסוּ לְדִין וְאַרְבָּעָה יָֽצְאוּ מְקוּלָּלִין. אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. It was stated in the name of Rebbi Eleazar129Avodah Zarah 9:4" href="/Tosefta_Avodah_Zarah.9.4">Tosephta Avodah Zarah 8:8.: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?130Why may one graft grasses; they are never mentioned in the Mishnah.” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed131From here on, an expanded version is in Gen.rabba 5(9).? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Genesis.1.11">Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Genesis.1.12">Gen. 1:12) “lawns, grasses producing seed by their kinds.132As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin.
In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one133A criminal; in that case, Adam. suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Genesis.3.17">Gen. 3:17) “Earth is cursed because of you.”
עַד כְּדוֹן לֵית כְּתִיב אֶלָּא בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם. עוֹף מְנַיִין. אִית תַּנָּיֵי תַּנֵּי מֵאֶת חוּקּוֹתַי תִשְׁמוֹרוּ וְאִית תַּנֵּי מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם. הִרְכִּיב אִילָן וְהִרְבִּיעַ עוֹף מָאן דַּאֲמַר מֵחֻקּוֹתַי תִּשְׁמֹרוּ חַייָב שְׁתַּיִם. מָאן דְּאָמַר מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ אֵינוֹ חַייָב אֶלָּא אַחַת. כְּשֶׁהִרְבִּיעַ בְּהֵמָה וְהִרְבִּיעַ עוֹף מָאן דְּאָמַר מֵחֻקּוֹתַי תִשְׁמוֹרוּ אֵינוֹ חַייָב אֶלָּא אַחַת. מָאן דְּאָמַר מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם חַייָב שְׁתַּיִם. So far it only is written, “do not mate your animals kilaim.” Birds from where134How do we know that they fall under the prohibition of kilaim?? Some Tannaim state from (Leviticus.19.19">Lev. 19:19): “You must keep My basic Laws135As explained above, birds were also created למיניהם and hence may not be artificially crossed with other kinds.,” some state from: “your animals136It was established earlier (Kilayim 1:6:3" href="/Jerusalem_Talmud_Kilayim.1.6.3">Note 107) that for the Sabbath, kilaim, etc., “animal” includes wildlife and birds. you shall not mate kilaim.” If somebody grafted a tree and mated birds137Simultaneously. Sins committed at different times are certainly punishable separately. It is always understood that breeding of birds and grafting of trees, etc., refer to forbidden acts and not to legitimate breeding or grafting., following him who says “you must keep My basic Laws,” he is guilty of two offenses138In this paragraph, “him” refers to one of the Tannaïm just quoted.
All commentators emend the text and switch “one offense” and “two offenses” between the two cases in order to make sense of the statement. However, since the Rome ms. confirms the text, such an emendation is unacceptable.
The verse, “you must keep My basic Laws; your animals you shall not mate kilaim, your field you shall not sow kilaim, and kilaim cloth, ša’aṭnez, shall not come onto you,” contains three separate prohibitions (mating, sowing, cloth) and one general one. The introductory clause is a general statement which expresses a general prohibition, but since it expresses a general principle (לאו שבכלות) it does not define a prosecutable criminal offense. The count of offenses in our text does not refer to morality or to the view of Heaven unknown to us, but to human jurisdiction. If birds are included because of the legal importance of the story of Creation, the perpetrator committed two crimes simultaneously, transgressing the first two of the prohibitions, and has to be punished accordingly. If birds are included only because of an extensive interpretation of בהמה, the prohibition is not explicitly Biblical and not punishable in court. Hence, for the second position, while two sins were committed, only one of them is subject to sanction by the court., according to him who says, “your animals you shall not mate kilaim,” he is guilty only of one offense. When he mated animals and birds, following him who says “you must keep My basic Laws,” he is guilty only of one offense139Since he simultaneously transgressed the same prohibition in two instances.; according to him who says, “your animals you shall not mate kilaim,” he is guilty of two offenses140An original one, mating domestic animals in a forbidden way, and a secondary one for birds. Since he transgressed the Biblical commandment, the secondary transgression is also punishable..
תַּנֵּי אֵין מַרְכִּיבִין זֵתִים בְּרֶכֶב שֶׁל תְּמָרָה מִפְּנֵי שֶׁהוּא אִילָן בְּאִילָן. רִבִּי יוּדָן בָּעֵי וְלֵית הָדָא פְלִיגָא עַל רִבִּי לֵוִי. אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִּילֵי זֵתִים סָבִיב לְשׁוּלְחָנֶךָ. מַה זֵיתִים אֵין בָּהֶן הַרְכָּבָה אַף בָּנֶיךָ לֹא יְהֵא בְהֶן פְּסוֹלֶת. הָא מִכְלָל שֶׁיֵּשׁ בָּהֶן פְּסוֹלֶת. שַׁנְייָא הִיא הָכָא שֶׁהוּא עָתִיד לְמָתְקָהּ. כְּהָדָא רִבִּי שִׁמְעוֹן בְּרִבִּי הֲוָה מַשְׁקֶי פֶּרְסִתְקֵיהּ יַיִן מְבוּשָּׁל בִּשְׁבִיל לְמָתְקָהּ. It was stated141Tosephta Kilaim 1:10.: “One does not graft olives on the stem142Explanation of Rashbam to Babli Baba Batra 62b. Explanations of the Mayence commentary, “a row of date palms,”and of R. Saul Lieberman, “branch of a date palm.” Literally: “One does not make an olive tree ride on the vehicle of a date palm.” of a date palm because that would be tree on tree.” Rebbi Yudan asked, does that not disagree with Rebbi Levi143The sermon is brought in Psalms.128.4">Midrash Tehillim 128(4), in the name of R. Joshua ben Levi. Since R. Levi was a professional preacher, the attribution to him is more convincing. The objection here is not to the sermon but to its underlying hypothesis; one cannot object to sermons.? “(Psalms.128.3">Ps. 128:3) ‘Your wife be like a fruitful vine on the sides of your house, your sons like saplings of olive trees around your table.’ Just as olive trees are not subject to grafting144Meaning that one does not graft olive trees since nothing could be gained by it., thus in your sons shall not be found any flaws145Neither should your sons be of uncertain paternity, or from an unlawful wife, nor should they have such problems in their families..” But here it follows that there are flaws in them146If olive trees can be grafted onto something else, your sons could be grafted on you.. There is a difference here, because in the end it147The sap from the date palm stump. will sweeten its fruit. Similar to that, Rebbi Simeon, the son of Rebbi148The second son of Rebbi, colleague of R. Ḥiyya. In his will, Rebbi appointed his older son, Gamliel, as political head, and his younger son as ḥakham, the final halakhic authority., used to water his peach tree with cooked wine149Pasteurized grape juice without alcohol. in order to sweeten its fruit.