לֹא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֙רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם׃ (ס)
Janganlah engkau menabur kebun anggurmu dengan benih campuran, supaya jangan seluruh hasil benih yang kautabur itu, beserta hasil kebun anggur, menjadi terlarang.
Jerusalem Talmud Berakhot
HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny4Since he uses God’s property, not his own. until good deeds will permit him5The obligation to say Grace after a meal is spelled out in Deut. 8:10. The obligation to recite blessings before one eats is not mentioned explicitly in the Torah. Since Grace is only treated in the next Chapter, one has to find here Biblical allusions to this duty and (in the next section) to the duty of reciting a benediction before fulfilling specified commandments.
The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction6This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master7The translation follows the Biblical text, not the text written here., my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation8The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.9Taking בל as shorthand for בִּלְעֲדֵי “without”.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise10This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food..
The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction6This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master7The translation follows the Biblical text, not the text written here., my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation8The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.9Taking בל as shorthand for בִּלְעֲדֵי “without”.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise10This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food..
Jerusalem Talmud Kilayim
HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim2Cf. Chapter 7, Note 44. The parallel to this argument is in Sifra Qedošim 2(18) [Babli Mo‘ed Qaṭan 2b, Avodah Zarah 64a, Makkot 21b]: (Lev. 19:19): “ ‘Your field you should sow no kilaim.’ Not only sowing, how about keeping? The verse says, no kilaim, I told you only because of kilaim.” This argument covers grains, vegetables, and vines. However, the same verse also mentions kilaim of animals and textiles in similar language and these may be kept in the opinion of the Mishnah. It follows that a derivation based on the verse Lev. 19:19 has to be rejected and only an argument parallel to that in Chapter 7 is acceptable.. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition3“Prohibition” usually refers to a criminal offense. “Forbidden” refers to a moral obligation. Since the statement of R. Aqiba in Tosephta Kilaim 1:15 deals with kilaim of seeds (grains and vegetables), he cannot imply that passively keeping kilaim is prosecutable as a criminal offense. However, in the Babli (Mo‘ed Qaṭan 2b, Avodah Zarah 64a), R. Aqiba is quoted in a baraita to the effect that keeping kilaim is a criminal offense. This forces Rashi and the other commentators to conclude that “keeping” here means “fencing in” or a similar activity. (Rashi to Mo‘ed Qaṭan 2 is lost; the commentary is in Avodah Zarah.) The Yerushalmi has no such difficulty.? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.
Jerusalem Talmud Kilayim
From where that it is forbidden for any use? It is said here (Deut. 22:9) “lest you sanctify it” and it is said elsewhere (lest it become sanctified by it)4There is no such verse in the entire Hebrew Bible. It is the consensus of the commentators that it should read פן תנקש (Deut. 12:30) “lest you be caught”, speaking of idolatrous objects that must be destroyed and every use of which is explicitly forbidden. One applies the principle that words in the Pentateuch have one invariable meaning; if that meaning is spelled out at one place, it can be transferred to any other occurrence of the same word.. Since “lest” there means it is forbidden for any use, “lest” here means it is forbidden for all use. Some want to say, it is said here “lest you sanctify it” and it is said at another place “there shall be no qadeš among the Israelites.” Since qdš there means forbidden for any use, so qdš here must mean forbidden for any use. Rebbi Huna said, his sex act is forbidden for all use5The qadeš is the Semitic male temple prostitute. In the Talmudim, the notion which had become obsolete at that time was extended to all sexual relations of persons who could not legally marry one another, such as the relation between a slave and a free woman, or of a free Jew and a slave girl or a Gentile. Since the woman could not hope to be married, she could have no gain from the sex act; any pleasure she might have is strictly forbidden.. Some want to understand it from the following, as Rebbi Ḥanina said, “lest you sanctify it”, lest fire should be kindled6The same argument is in Babli Qiddušin 56b, Ḥulin 115a in the name of Ḥizqiah. No Tannaitic source proposes to change the text from תקדש to תקד אש..”