משנה: נְטִיעָה שֶׁלְעָרְלָה וְשֶׁלְכִּלְאֵי הַכֶּרֶם שֶׁנִּתְעָֽרְבוּ בִנְטִיעוֹת הֲרֵי זֶה לֹא יִלְקוֹט. וְאִם לִיקֵּט יַעֲלוּ בְאֶחָד וּמָאתַיִם וּבִלְבַד שֶלֹּא יִתְכַּוֵּן לִלְקוֹט. רִבִּי יוֹסֵי אוֹמֵר יִתְכַּוֵּן וְיִלְקוֹט וְיַעֲלוּ בְּאֶחָד וּמָאתַיִם. MISHNAH: If a sapling of ‘orlah or vineyard kilaim156Cf. Introduction to Tractate Kilaim, that the usufruct of anything sown in a vineyard is forbidden. Kilaim also follow the rule that less than 1/200 is not counted (Kilayim 5:5:1" href="/Jerusalem_Talmud_Kilayim.5.5.1">Mishnah Kilaim 5:6). became mixed with [other] saplings, one should not harvest. If he harvested it can be lifted157One takes out 1/200; the remainder is permitted. For this meaning of “lifting” cf. Terumot 4:6:1" href="/Jerusalem_Talmud_Terumot.4.6.1">Terumot 4:6, Note 62. by one in two hundred on condition that he did not have the intention to harvest158Since all the rules of lifting and disregarding the forbidden part are only for accidents; it is forbidden intentionally to use forbidden substances with the idea that they should e disregarded.. Rebbi Yose says, he may intend to harvest159He holds that the lifting is only after the harvest; therefore this case does not fall under the forbidden category. Maimonides in his Commentary rejects the opinion of R. Yose, in his Code he accepts it. According to the Gittin.54b">Babli (Giṭṭin 54b), R. Yose holds that the prohibition of intentional use of forbidden substances is rabbinic and does not apply in a situation that never will happen since nobody will risk losing 45 vines because of one extraneous plant (Kilayim 5:4:1" href="/Jerusalem_Talmud_Kilayim.5.4.1">Mishnah Kilaim 5:5). For the explanation of the Yerushalmi see Note 175.; it will be lifted by one in two hundred.
הלכה: נְטִיעָה שֶׁלְעָרְלָה נְטִיעָה שֶׁלְכִּלְאֵי הַכֶּרֶם. וַהֲלֹא כָל־הַנְּטִיעוֹת אֵינָן כִּלְאַיִם בַּכֶּרֶם. כֵּינִי מַתְנִיתָא עֲרוּגָה שֶׁלְכִּלְאֵי הַכֶּרֶם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי (מַתְנִיתָא עֲרוּגָה שֶׁלְכִּלְאֵי הַכֶּרֶם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי) בּוּן בְּשֶׁהֵבִיא עָצִיץ נָקוּב וְהֶעֱבִירוֹ תַּחַת הַגֶּפֶן. HALAKHAH: “A sapling of ‘orlah or vineyard kilaim.” But no saplings are kilaim in a vineyard161Since the verse (Deuteronomy.22.9">Deut. 22:9) only forbids sowing in a vineyard (grain or vegetables; never trees).! So is the Mishnah: “A vegetable bed of vineyard kilaim.”162In that case, it is difficult to see how one could not know which vegetable bed was forbidden. Rebbi Yose ben Rebbi (the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi) Abun said, if he brought a flower pot and temporarily put it under a vine163Kilayim 7:6:1" href="/Jerusalem_Talmud_Kilayim.7.6.1">Mishnah Kilaim 7:8, Halakhah 6; cf. Note 88. A tree in a flower pot rabbinically is considered a vegetable. A discussion of this text in J. N. Epstein, 2מבוא לנוסח המשנה p. 451..
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם חִזְקִיָּה לוֹקֵט שְׁלֹשָׁה אֶשְׁכּוֹלוֹת וּמַתִּיר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן אָמַר בְּשֵׁם רִבִּי הוֹשַׁעְיָה הָיוּ לְפָנָיו מֵאָה וַחֲמִשִּׁים חָבִיּוֹת. נִתְפַּתְּחוּ מֵאָה מוּתָּרוֹת וַחֲמִשִּׁים אֲסוּרוֹת וְהַשְּׁאָר לִכְשֶׁיְּפַתְּחוּ יְהוּ מוּתָּרוֹת. אָמַר רִבִּי זְעִירָא לֹא אָמְרוּ אֶלָּא לִכְשֶׁיְּפַתְּחוּ. הָא לִיפְתַּח כַּתְּחִילָּה אָסוּר. וְהָכָא הוּא אָמַר הָכֵין. תָּמָּן בְּשֵׁם רִבִּי הוֹשַׁעְיָה וְהָכָא בְּשֵׁם חִזְקִיָּה. וְאָֽמְרִין תַּמָּן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ פּוֹתֵחַ שָׁלֹשׁ חָבִיּוֹת וּמַתִּיר. וְאַתְיָא כְּחִזְקִיָּה דְהָכָא. Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits164If he has a vineyard with one forbidden vine whose situation is unknown, he harvests three bunches and considers them to be forbidden as fruits of the forbidden vine. Then the remainder is permitted.. The position of Rebbi Simeon ben Laqish is inverted! There165Terumot 4:7:7" href="/Jerusalem_Talmud_Terumot.4.7.7">Terumot 4:8, Note 83. Mishnah ‘Orlah 3:7 will explain that amphoras never can be disregarded; if there are 150 amphoras of which one is of terumah (which may be lifted by one in 100) that according to Hoshaia one may open only 100 and lift from them 1% as heave; the other 50 will be usable only if opened by accident (as R. Zeïra explains) because opened intentionally they will be forbidden. Why does he require only three here, not at least 50?, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there166In Babylonia, where no heave is biblical and in every respect one follows the more lenient opinion. While this does not imply anything for practice in the Land, it shows that Ḥizqiah is consistent and R. Simeon ben Laqish simply reports what others have said. in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.
וְהָא תַנִּינָן הֲרֵי זֶה לֹא יִלְקוֹט. לְשֶׁעָבַר. וְהָא תַנִּינָן אִם לִקֵּט יַעֲלוּ בְאֶחָד וּמָאתַיִם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן כָּאן בְּשֶׁלִּיקֵּט שְׁלֹשָׁה וְכָאן בְּשֶׁלִּיקֵּט כּוּלְּהֹן. But did we not state: “One should not harvest;” after the fact. And we have stated: “If he harvested it can be lifted by one in two hundred.” Rebbi Yose ben Rebbi Abun said, in the first case if he harvested three167They are forbidden for all use, being ‘orlah or kilaim.; in the second case if he harvested all of them168They are lifted by one in 200..
תַּנֵּי רִימּוֹנֵי בְּדָן שֶׁסְּפֵיקוֹ מַעֲלֶה וַדָּייָן אֵינוֹ מַעֲלֶה. אַף בְּקַרְקַע כֵּן. סָפֵק קַרְקַע מַעֲלֶה וְקַרְקַע אֵינוֹ מַעֲלֶה. הֵיךְ עֲבִידָה נְטִיעָה שֶׁלְעָרְלָה וְשֶׁלְכִּלְאֵי הַכֶּרֶם שֶׁנִּתְעָֽרְבוּ בִנְטִיעוֹת. אֲפִילוּ סָפֵק קַרְקַע מַעֲלֶה וְקַרְקַע אֵינוֹ מַעֲלֶה. רִבִּי יוּדָן בָּעֵי אַף לְעִנְיָין נְבֵילָה כֵן. חָזַר רִבִּי יוּדָן וָמַר נְבֵילָה אֵין לָהּ עֲלִיָיה קַרְקַע יֵשׁ לוֹ עֲלִייָה. It was stated: Pomegranates of Bedan170They are so expensive that they never can be disregarded, Mishnah 3:7. But this is the rule only if it is certain that any of them is present. As Sefer Nir points out, if it is not known whether a certain pomegranate is of the Bedan kind or not, that one will be treated as a regular pomegranate because it will never fetch Bedan prices. in case of doubt can be lifted, if certain cannot be lifted. It is the same on the ground171The case of the Mishnah, trees planted in the ground. {Gittin 54b" href="/Rashi_on_Gittin.54b">Rashi in Giṭṭin 54b holds that plants in the ground can never be lifted.}. A doubt on the ground can be lifted, but the ground cannot lift172One cannot simply choose a tree out of more than 200, cut it down, and declare that the problem of ‘orlah or vineyard kilaim has disappeared.. How is this? If a sapling of ‘orlah or vineyard kilaim became mixed with [other] saplings, (even) a case of doubt on the ground can be lifted, but the ground cannot lift. Rebbi Yudan asked: Is it the same for a cadaver173If a piece of cadaver meat (or any other piece of forbidden food) was not recognizable among similar pieces of kosher meat, may one take out one, declare it as cadaver meat, and declare the remainder as kosher. Is this a legitimate deduction from the opinion of R. Simeon ben Laqish in the name of Ḥizqiah?? Rebbi Yudan turned around and said, a cadaver has no lifting174The only things that can be lifted are heave, ‘orlah, and kilaim. All others are either a negligible quantity, where everything is permitted, or not, where everything is forbidden., the ground has a lifting.
רִבִּי יוֹסֵי אוֹמֵר אַף יִתְכַּוֵּין וְיִלְקוֹט וְיַעֲלוּ בְּאֶחָד וּמָאתַיִם. מַה טַעֲמָא דְּרִבִּי יוֹסֵי שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לִהְיוֹת מֵידַל בִּגְפָנִים. “Rebbi Yose says, he even may intend to harvest, it will be lifted by one in two hundred.” What is the reason of Rebbi Yose? People are always thinning vines175Following R. Simeon ben Laqish in the name of Ḥizqiah, the unripe bunches of grapes cut out in thinning can be used to permit the remainder. {One cannot say that “thinning” refers to thinning out vines that were planted too close to one another since then the entire vineyard would still be ‘orlah; cf. Or Zarua‘ vol. 1, #320.}.
תַּמָּן תַּנִּינָן סְאָה תְרוּמָה שֶׁנָּֽפְלָה לְמֵאָה טְחָנָן וּפָֽחֲתוּ. כְּשֵׁם שֶׁפָּחֲתוּ הַחוּלִין כָּךְ פָּחֲתָה הַתְּרוּמָה. מוּתָּר. תַּנֵּי אַף יִתְכַּוֵּין וְיִלְקוֹט. וְיַעֲלוּ בְאֶחָד וּמָאתַיִם. אָמַר רִבִּי זְעִירָא דִּבְרֵי הַכֹּל הִיא שֶׁכֵּן דֶּרֶךְ הַכֹּהֲנִים לִהְיוֹת טוֹחֲנִין מְדוּמָּע לְתוֹךְ בָּתֵּיהֶן. מַה נְפַק מִן בֵּינֵיהוֹן. כִּלְאֵי הַכֶּרֶם עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי טוֹחֵן וּמַתִּיר. עַל דַּעְתּוֹן דְּרַבָּנִין אֵין טוֹחֵן וּמַתִּיר. There, we have stated: 177From here on, the text is from Terumot 5:9 and has been explained there, Notes 100, 109–111.“If a seah of heave fell into 100 and one milled it and it lost volume, in proportion to what the profane lost, the heave lost, and it is permitted.” It was stated: [“One may mill from the start to permit.” The baraita is Rebbi Yose’s, since “Rebbi Yose said,] he even may intend to harvest, it will be lifted by one in two hundred”. Rebbi Zeïra said, Cohanim are used to mill dema‘ in their houses. What is the difference between them? Kilaim in a vineyard. In the opinion of Rebbi Yose, one mills to permit; in the opinion of the rabbis, one may not mill to permit.