Kilajim — Talmud Jeruschalmi

Kilajim

Kilajim — Talmud Jeruschalmi på Beth HaMidrash: den hebreiska texten och dess svenska översättning, med Raschi och de stora kommentatorerna. Gratis, på nätet.

משנה: הַחִטִּים וְהַזְּוָנִין אֵינָן כִּלְאַיִם זֶה בְזֶה. הַשְּׂעוֹרִים וְשִׁבּוֹלֶת שׁוּעַל הַכּוּסְמִין וְהַשִּׁיפוֹן הַפּוּל וְהַסְּפִיר וְהַפּוּרְקְדָן וְהַטּוֹפֵחַ וּפוּל הַלָּבָן וְהַשְּׁעוּעִית אֵינָן כִּלְאַיִם זֶה בְזֶה.MISHNAH: Wheat and zěwānîn., tare, darnel grass.” E. and H. Hareubeni, in a memoir dedicated to זונין (Tarbiẓ 10, 1939, 172–189), indicate that the same name is also used in many places for Cephalaria Syriaca L.; the common denominator of the two very different plants is that they are weeds and their seeds spoil the flour if they are ground with it. The grains produced by Lolium are light gray; if infected by a fungus they become dark and poisonous. Lolium belongs to the same family as most grains. It is used as fodder for chickens. Cephalaria is a grass from the family of dipsaceas. Its grains are almost black, about the size of a wheat kernel, and are poisonous to humans but eagerly eaten by pigeons. One has to wonder whether the word could also designate grain blight, whose poison is generated by a fungus just as that of Lolium.Maimonides defines זונין as a kind of inedible wheat; this could indicate blight. Arukh explains by Italian niella, “black kernels.” This translation would fit both Cephalaria and grain blight. The Hareubenis report that in the Arabic of Galilee and Syria, the same word שַׁילַם denotes Lolium,Cephalaria, and blight. are not kilaim one with the other. Barley and fox tail “oats.”, spelt and oats, “rye,” following Rashi and Rabbenu Gershom to Babli Pesaḥim35a. Maimonides: “prairie wheat.” Arukh: espelda (modern Italian spelta) “spelt.” The Babli Menaḥot 70b defines שיפון by Aramaic דישרא which can be compared either to Syriac/Arabic دوس “aegilops, barley darnel” (which would parallel זונין for wheat) or to Accadic dišarru “a kind of grain, oats, or rye.”, beans. and Indian peas. (in the opinion of H. L. Fleischer, Phaseolus mungo), Arukh: cicercula, chick-pea. and grass peas or Lathyrus cicera, Arukh: Italian piso “pea.” and chick peas. and fava beans and green beans are not kilaim one with the other.

הלכה: כְּתִיב שָׂדְךָ לֹא תִזְרַע כִּלְאַיִם. הָיִיתִי אוֹמֵר אֲפִילוּ שְׁנֵי מִינֵי חִטִּים וַאֲפִילוּ שְׁנֵי מִינֵי שְׂעוֹרִים. בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם. הָיִיתִי אוֹמֵר אֲפִילוּ שׁוֹר שָׁחוֹר עַל גַּבֵּי שׁוֹר לָבָן אוֹ שׁוֹר לָבָן עַל גַּבֵּי שָׁחוֹר. וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ. הָיִיתִי אוֹמֵר שְׁנֵי מִינֵי צֶמֶר וַאֲפִילוּ שְׁנֵי מִינֵי פִּשְׁתִּים. פִּירֵשׁ בִּבְגָדִים לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּיו. מַה כִלְאֵי בְגָדִים שֶׁאָסַרְתִי לָךְ שְׁנֵי מִינִין לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה. אַף כִּלְאַיִם שֶׁאָסַרְתִי לָךְ בְּכָל מָקוֹם לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה.HALAKHAH: It is written: (Lev. 19:19) “you should not sow your field kilaim;” I could think, even two kinds of wheat or two kinds of barley. “You should not breed your animals kilaim;” I could think, even black on white cattle, or white on black cattle. “And kilaim cloth, שעטנז, should not be worn by you;” I could think, even two kinds of wool or two kinds of linen. It was made explicit about garments, (Deut. 22:11) “do not wear שעטנז, wool and linen together.” Just as for garments where I forbade you two kinds, neither one is of the genus of the other, so kilaim that I forbade you at any place, neither one is of the genus of the other.

הַחִטִּים וְהַזְּוָנִין אֵינָן כִּלְאַיִם זֶה בְזֶה. הָא עִם הַשְּׂעוֹרִים כִּלְאַיִם. הַחִטִּים וְהַזְּוָנִין אֵינָן כִּלְאַיִם זֶה בְזֶה דָּבָר שֶׁאֵינוֹ אוֹכֶל הֲוִינָן מַטְעֵי וּמַתְנֵי כִלְאַיִם. אָמַר רִבִּי בָּא בַּר זַבְדָּא שֶׁכֵּן מְקוֹמוֹת מְקַיְימִין אוֹתָן לְיוֹנִים. אָמַר רִבִּי בָּא בַּר זַבְדָּא כְּרִבִּי לִיעֶזֶר דְּתַנִּינָן תַּמָּן הַמְקַיֵים קוֹצִים בַּכֶּרֶם רִבִּי לִיעֶזֶר אוֹמֵר קִידֵּשׁ. וַחֲכָמִים אוֹמְרִים לֹא קִידֵּשׁ. אָמַר רִבִּי אַבָּהוּ טַעֲמָא דְּרִבִּי לִיעֶזֶר שֶׁכֵּן מְקוֹמוֹת מְקַיְימִין אוֹתָן לִגְמָלִים בַּעֲרָבִיָּא. מַה דְּרַבָּנִין סָבְרִין מֵימַר אֵין מְקוֹמוֹת מְקַיְימִין אוֹתָן לִגְמָלִים בַּעֲרָבִיָּא וְיִבְדְּקוּ. רַבָּנִין אָמְרִין מָקוֹם שֶׁמְּקַיְימִין אוֹתָן אֲסוּרִין. וּמָקוֹם שֶׁאֵין מְקַיְימִין אוֹתָן מוּתָּרִין. מַה טַעֲמָא דְּרִבִּי לִיעֶזֶר מִכֵּיוָן שֶׁמְּקַיְימִין אוֹתָן בְּמָקוֹם אֶחָד נֶאֱסוֹר מִינָן בְּכָל מָקוֹם שֶׁהוּא. וְלֹא רִבִּי בָּא בַּר זַבְדָּא כְּרִבִּי לִיעֶזֶר. תַּמָּן אֵין דֶּרֶךְ בְּנֵי אָדָם לְהָבִיא קַרְנַיִם מִמָּקוֹם לְמָקוֹם. בְּרַם הָכָא דֶּרֶךְ בְּנֵי אָדָם לְהָבִיא זְוָנִין מִמָּקוֹם לְמָקוֹם.“Wheat and zĕwānîn are not kilaim one with the other.” Hence, with barley they would constitute kilaim nor Lolium grow in barley fields since the larger leaves of the barley obstruct the sunlight they need for growth. Hence, the question is theoretical.. “Wheat and zĕwānîn are not kilaim one with the other;” could anybody err about something that is not food and state it as kilaim, the prohibition refers only to crops that are raised by the farmer and excludes weeds.? Rebbi Abba bar Zavda said, because there are places where they are collected as food for pigeons, not to Lolium. It might apply to blighted wheat.. Rebbi Abba bar Zavda said, this follows Rebbi Eliezer, as we have stated there: “If somebody lets thorns grow in his vineyard, they become ‘sanctified’, the words of Rebbi Eliezer. But the Sages say, they do not become ‘sanctified’.” Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one stores them for camels are forbidden, should be of interest here.But since practice does not follow R. Eliezer, a discussion is not necessary.) The statement is quoted in Babli Šabbat134b, in the name of R. Ḥanina.. Does this imply that the Sages think that there are no places in Arabia where one stores them for the camels? Let them check it out! The Sages say, where one stores them they are forbidden, but at places where one does not store them they are permitted. But Rebbi Abba bar Zavda cannot follow Rebbi Eliezer! There, people do not transport horns from place to place. But here, people do transport zewānîn from place to place are an object of trade and, hence, a cash crop subject to the rules of kilaim. This was still found true by the Hareubenis in the early 1930’s..

מֵעַתָּה יְהוֹ כִלְאַיִם עִם הַחִטִּים. אָמַר רִבִּי יוֹנָה מִין חִטִּין הֵן אֶלָּא שֶׁהַפֵּירוֹת מְזַנִּין. כְּהָדָא דְתַנֵּי וְלֹא תִזְנֶה הָאָרֶץ מִיכָּן שֶׁהַפֵּירוֹת מְזַנִּין.If so can be a cash crop, they should be kilaim with anything that is not their own kind., should they not be kilaim with wheat? Rebbi Jonah said, they are a kind of wheat but the fruits went astray also belongs to the same family (gramineae) as wheat and rye.. As it was stated: (Lev. 19:29) “The Land should not go whoring,” from here that produce may go astray.

רִבִּי יַעֲקֹב בַּר זַבְדִּי בָּעָא קוֹמֵי רִבִּי יִרְמְיָה מַתְנִיתִין דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. דְּתַנֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אוֹמֵר מִשּׁוּם אָבִיו תּוֹרְמִין מִן הַיַּיִן עַל הַחוֹמֶץ אֲבָל לֹא מִן הַחוֹמֶץ עַל הַיַּיִן. עָבַר וְתָרַם תְּרוּמָתוֹ תְרוּמָה. רִבִּי אוֹמֵר הַיַיִן וְהַחוֹמֶץ שְׁנֵי מִינִין הֵן אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. וַהֲוָה מִסְתַּכֵּל בֵּיהּ. אָמַר לֵיהּ מַה אַתְּ מִסְתַּכֵּל בִּי. הֲבֵא לָךְ רְצוּעָה בְּכָאן. תַּמָּן לְמַעְשְׂרוֹת וְכָאן לְכִלְאַיִם. אָמַר רִבִּי יוֹנָה הָא כֵן הֲוָה צָרִיךְ מִסְתַּכֵּל בֵּיהּ כַּד הֲווֹן רַבָּנִין קַדְמָאֵיי בָּעוּן מְקַיְימָא הָדָא מִילְתָא הֲווֹן מְקַיְימִין לָהּ תַּמָּן לְמַעְשְׂרוֹת וְכָאן לְכִלְאַיִם.Rebbi Jacob bar Zavdi asked before Rebbi Jeremiah: Is our Mishnah from Rebbi Ismael ben Rebbi Yose? As it was stated 4:6,7, this appears in a different formulation: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine on vinegar but not from vinegar on wine. Even if one gives heave, one gives only in proportion. {That means, one gives enough vinegar that it would equal in value the wine which should have been given.} If somebody gives an amphora of wine as heave and it turns out to be vinegar, when it was known that it was vinegar before he gave the heave, it is not heave. But if it turned into vinegar after it was given, it is heave. In case of doubt it is heave and he should give heave a second time, the words of Rebbi, who says that wine and vinegar are two distinct kinds, but the Sages say, it is one kind.”: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine on vinegar but not from vinegar on wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one on the other.” He was looking at him. He said to him, what are you staring at me? Bring a lash for yourself; there it is for tithing, here it is for kilaim. Rebbi Jonah said, he should not have stared at him since the earlier rabbis wanted to understand this matter and understood that there it refers to tithing but here to kilaim.

Jerusalem Talmud Kilayim.1.1