Kil'ayim (prohibition)
Tractate Kilayim | |
---|---|
Mishneh Torah: | Hilchot Kilayim |
Shulchan Aruch: | Yoreh De'ah, 295-304 |
Kil'ayim (or Klayim;
The prohibitions are derived from the
Prohibitions
The Torah (Leviticus 19:19; Deuteronomy 22:9–11) lists several different examples of mixtures that are prohibited as mixed species. The halakha classifies the prohibitions under the following categories:[1]
- interbreeding of animals of different species
- planting mixed seeds
- grafting of different species of trees
- shatnez - mixing wool and linen in garments
- planting grain or seed-crop in a vineyard
- ploughing or doing other work with two different species of animal.
Permitted and forbidden instances
In fabrics
According to Maimonides, if a Jew had purchased an all-woolen product from a gentile and wanted to ascertain whether or not it was, indeed, pure wool – without the admixture of flax-linen, its fabric could be tested by dyeing. A dye-solution applied to the fabric would reveal whether or not it was of pure wool, as wool and linen products do not retain the same shades in a dye solution.[5]
In plantings
The prohibition of sowing together diverse seedlings is derived from the biblical verse, "You shall not sow your field with two kinds of seed" (Leviticus 19:19), and which prohibition has been explained to mean planting or sowing two or more diverse vegetable crops within a radius of three-handbreadths, ca. 27 centimetres (11 in), from one another, where they draw nutrients from each other.[6] As a first resort, however, one is to distance two or more diverse vegetable crops from each other at a remove of six-handbreadths, ca. 54 centimetres (21 in), even if their foliage were to grow and intermix.[7][8] Two or more diverse seed-crops must be distanced enough so as to be distinguished from each other as two separate plantings.[9] The laws governing diverse seed-plantings or vegetables apply only to crops grown in the Land of Israel, but do not apply to seed-crops or vegetables planted outside the Land of Israel.[6][10] The prohibition not only applies to sowing together diverse kinds, but also hoeing the ground wherein diverse kinds were sown together, as well as covering them over in top soil, whether by one's foot, or by hand, or by any implement.[6] The same prohibition applies to when they were sown together in a flower pot that was perforated at the bottom.[6]
According to biblical exegete Nachmanides, the reason for its prohibition being that when seedlings draw nutrients from other seedlings, their properties and natural forms are changed thereby and the sower cancels thereby the fixed design and purpose of the universe.[11]
Diverse seed-plantings or vegetables that grew together in violation of the biblical command are permitted to be eaten,[12] although the crop itself must be uprooted.[13][6][14] If two diverse grain seeds (e.g. wheat and barley) were inadvertently mixed together, they must be separated before they can be sown. If, however, there were 24 parts more of one grain than the other (ratio of 24 to 1), the lesser grain is considered cancelled by the other, and may still be sown together.[6] If there were not 24 parts more than the mixed grain, the whole must be sorted.[15]
Specific permitted and forbidden species
The first chapter of Mishnah Kil'ayim permits the growing together of certain plants, although the members of each pair belong to two different kinds. An example of which are certain species of
The rabbinic treatise develops the principle that a planter should not only be concerned with the mixing together of different classes of items (a thing generally forbidden), but also with the appearance of such intermixing, such that if the two kinds are similar in appearance, although of different genera, this can, at times, be tolerated.[17]
The
Although two different species, the Mishnah (Kil'ayim 1:3) permits planting together
Conversely, radish (Raphanus raphanistrum) (Hebrew: צנון) and rape (Hebrew: נפוס) cannot be planted together (Kil'ayim. 1:5). Jonah maintains that while the two vegetables are similar in respect to both their leaves and their fruits, they are considered diverse-kinds because of a difference in taste.
Grafting of trees
The prohibition of
The
Vineyards
A vineyard (Hebrew: כרם) is defined as at least 5 vines growing together, two of which are planted alongside an opposite row containing two vines, with the fifth vine tailing the others.[45] A trellis (Hebrew: עריס) is where 5 vines are planted together in a single row.[45]
The
If, however, either wild marjoram (
If thorn bushes, such as camelthorn (
By a rabbinic injunction, the prohibition of growing diverse seed-crops in a vineyard extends to vineyards vintaged by Jews outside the
By a rabbinic decree, other seed-crops are forbidden to be planted in a vineyard.[67] Had a person transgressed and grew a seed-crop within his vineyard, not only is the produce forbidden to be eaten, but also had he sold the produce, the proceeds accruing from the sale of such produce are also forbidden, and must be burnt, together with the vineyard.[71][3] The practical bearing of this rabbinic edict is in respect of someone who came along and maliciously sowed Diverse seedlings in his neighbor's vineyard where there is beginning to grow nascent fruit. In such a case, the rabbinic authority has made the seed crop prohibited (requiring its burning), but the vineyard and its fruit are still permitted.[72] The reason for this leniency is because most seedlings sown in a vineyard are only a rabbinic prohibition, and the rabbis did not punish the owner of the vineyard in the case of another person's malfeasance. However, wherever the non-seed plants of hemp (Hebrew: קנבוס) and arum (Hebrew: לוף) were planted in a vineyard, seeing that their planting in a vineyard stands in direct violation of the Torah itself, such plantings would render the entire vineyard prohibited, requiring its burning.[72]
In animals
In modern classification of animals, the genus Canis is used to include dogs, wolves, coyotes, and jackals. Even so, the mating of dogs and wolves is forbidden. The common "village dog" (Hebrew: הכלב הכופרי), said by some commentators to be the saluki dog, is considered a diverse kind with the fox. Similarly, the mating of a horse and mule (even though they cannot reproduce) is forbidden.[73]
Though a Jew is forbidden to crossbreed a horse and a donkey (producing a hinny or mule), had a gentile bred them, it is permitted for a Jew to make use of them.
References
- ^ Wald, Stephen (2007)
- ^ "Tzitzit made of klayim?". Kehuna.org. 23 April 2014. Retrieved 2015-02-17.
- ^ Kiara, S.(1987), Hil. Kil'ayim, p. 390
- Nathan ben Abraham(1955), vol. 1, s.v. Tractate Kil'ayim, chapter 8
- ^ Maimonides (1974), vol. 4, s.v. Hil. Kil'ayim 10:27–28
- ^ a b c d e f g Aharon HaLevi (1958), mitzvah # 245
- ^ Maimonides (1974), vol. 4, Hil. Kil'ayim 3:10
- OCLC 13717538.
...Man is permitted to make a furrow in his field for planting cucumbers, gourds, watermelons, muskmelons, cowpeas, turning one plant so that it faces the other, and another so that is faces the other, on the condition that there is not six-handbreadths between one [plant] and the other.
- ^ Maimonides (1974), vol. 4, Hil. Kil'ayim 3:7
- Meiri(2006), p. 94, Kiddushin 39a, s.v. כלאי זרעים
- ^ Rabbi Moses ben Nahman on the Torah, s.v. Leviticus 19:19
- ), Hil. Kil'ayim (p. 390)
- ^ Sifra on Leviticus 19:19
- OCLC 13717538.
Israel who maintained diverse kinds in his field, priests [of Aaron's lineage] do not enter into his field, but rather look upon it as a gravestone of a cemetery...
- OCLC 13717538.
...Every seah-bulk [of grain] (i.e. equivalent to 144 eggs in volume) wherein [is mixed] a quarter-kab (i.e. equivalent to 6 eggs in volume) of a different kind must be reduced.
- )
- JSTOR 23529209.
- Nathan ben Abraham's Mishnah commentary, as well as that of Maimonides (s.v. Kil'ayim 1:1)
- ^ Amar, Z. (2015), pp. 86-87, explaining Maimonides' commentary on Mishnah Kil'ayim 1:2.
- ^ "Mustard". www.jewishvirtuallibrary.org.
- ^ Amar, Z. (2015), p. 109, explaining Maimonides' commentary on Mishnah Kil'ayim 1:5.
- )
- Isaac of Siponto (c. 1090–1160), was really to be identified as “small, round melons” (Cucumis melo), since Rabbi Yehudah in our Mishnah holds that it is a diverse kind in relation to kishūt (snakemelon [1], H. Paris 2012 p. 2, phenotypically similar to cucumber). Nevertheless, today, in Modern Hebrew, the word melephephon is now used to denote "cucumbers," based on Maimonides' identification.
- ^ Mishnah Kil'ayim 1:2
- Nathan ben Abrahamin his commentary of the Mishnah. It is to be noted, furthermore, that in foliage, Brassica napus and turnip (Brassica rapa) have similar leaves, for which reason they are not considered diverse-kinds with respect to each other.
- Judeo-Arabic word אלכלם, meaning, "kohlrabi." By this definition, the word karūb is not to be confused with the Modern Hebrew word by the same name, now used for "cabbage" (cultivars of Brassica oleracea). See: Amar, Z.; Kapah, E. (2011), vol. 2, p. 19.
- ^ Amar, Z. (2015), pp. 100, 172, explaining Maimonides' commentary on Mishnah Kil'ayim 1:3.
- S2CID 243538731.
- ^ Mishnah (Kil'ayim 1:5)
- ^ Maimonides (1974), vol. 4, Hil. Kil'ayim 1:6, who wrote: "Among trees, there is no such thing as kil'ayim except with respect to grafting." Cf. Kessar, Ḥayim (1988), vol. 2, p. 344, s.v. on Mishneh Torah, Hil. Kil'ayim 3:4. Rabbi Ḥayim Kessar writes there: "Such is the case with trees, where there are two trees similar in appearance to each other, etc. Mishnah ibid., and it is plain that it refers to a tree with respect to grafting, as I shall explain in what follows" (END QUOTE). The matter of tree grafting is evinced also by the Jerusalem Talmud (Kil'ayim 1:4), in a discussion on the same Mishnah, where after citing cases of grafting of two different kinds of trees named in the Mishnah, the trees were then cut down. The Talmud also brings down examples of hybrid fruit caused by grafting two dissimilar trees together.
- ^ OCLC 31818927. (reprinted from Jerusalem editions, 1907, 1917 and 1988)
- ^ Mishnah (Kil'ayim 1:4).
- ^ On the definitions of these words, see: Amar, Z. (2015), pp. 132-133, 118
- ^ Thus explained by Isaac ben Melchizedek's Mishnah Commentary (1975:79), s.v. Kila'yim 1:4. On this fruit, see Pere calaprice.
- ^ Definition here follows that of Maimonides. However, Rabbi Nathan ben Abraham explains חֻזרד as being a cultivar of pear.
- ^ Mishnah (Kil'ayim 1:4)
- ^ On the definitions of these words, see: Amar, Z. (2015), pp. 76, 150, 157. In Modern Hebrew, the word shezīf (Heb. שזיף) now means "plum" (Prunus domestica subsp. insititia, or simply known by the synonym Prunus insititia), although in today's meaning, it is not to be confused with the Mishnaic meaning.
- Babylonian Talmud (Hullin115a)
- Meiri(2006), p. 94, Kiddushin 39a, s.v. הרכבת אילן
- Kiara, S.(1987), Hil. Kil'ayim, p. 394
- ^ Tosefta (Kil'ayim 1:3); Jerusalem Talmud (Kil'ayim 1:4). Cf. Jacob ben Asher, Arba'ah Turim (Yoreh De'ah 295:7); Halberstam, C. (2002), vol. 1, Yoreh De'ah, responsum # 60 (pp. 239–243)
- Chazon-Ish (1994), p. 46a–b [2:9], who brings down a rabbinic dispute over whether trees grafted by way of transgressing the prohibitive command require uprooting, or whether they can be maintained.
- Babylonian Talmud (Kiddushin39a)
- ^ Kanievsky, C. (1984), p. 5a [1:5 (26)]
- ^ a b Mishnah Kil'ayim 6:1 (Maimonides commentary)
- ^ a b Aharon HaLevi (1958), mitzvah # 548
- Meiri(2006), p. 94, Kiddushin 39a, s.v. וכלאי הכרם
- ^ Ishtori Haparchi (1999), chapter 56, p. 265
- ^ As explained by the words of the Torah (Deuteronomy 22:9): "Lest all should be forfeited together with the increase of the vineyard."
- ^ Mishnah (Kil'ayim 6:1). Cf. Maimonides (1974), vol. 4, s.v. Hil. Kil'ayim 8:3.
- ^ Amar, Z.; Kapah, E. (2011), vol. 2, p. 14 (s.v. אירוס)
- Judeo-Arabicconnotation of אללבלאר (= Bindweed).
- Nathan ben Abraham's commentary on the Mishnah, where shoshannat ha-melekh is explained by him as being אכליל אלמלך = Sweet clover (Melilotus). According to Isaac ben Melchizedek's commentary on Seder Zera'im of the Mishnah, shoshannat ha-melekh is a flower, and has the connotation of the Greek word κρίνος, meaning "lily / iris." Maimonides, however, explains shoshannat ha-melekh as being the flower which he calls in Judeo-Arabic שקאיק אלנעמאן, meaning, "anemone."
- OCLC 959573975., s.v. Chrozophora tinctoria
- Isaac of Siponto (c. 1090–1160), was really to be identified as “small, round melons” (Cucumis melo), since Rabbi Yehudah in our Mishnah holds that it is a diverse kind in relation to kishūt (a type of cucumber). Moreover, had the "melephephon" simply been a subspecies of kishūt, explained by Maimonides as having the meaning of al-fakous (Egyptian cucumber = Cucumis melo var. chate), in the Arabic language, they would not have been considered diverse kinds with respect to each other, similar to a black ox and a white ox that plough together are not considered diverse kinds. Nevertheless, today, in Modern Hebrew, the word melephephon is now used to denote "cucumbers," based on Maimonides' identification.
- OCLC 13717538. (first printed in Berlin 1899) [Note: In other editions of the Tosefta, the source is marked as Kil'ayim 3:13]
- ^ Maimonides, Mishneh Torah (Hil. Kil'ayim 5:18), who wrote: "He that sees in a vineyard an herb which people are not accustomed to sow, even though he should have an interest in its upkeep, either for an animal or for medicinal purposes, this does not render [the vineyard] prohibited, until he willfully keeps over a thing the like of which is maintained by the majority of the people of that place. For example, he that maintains thorny plants in a vineyard in Arabia, where they are desirous of [maintaining] the thorny plants for their camels, this renders [the vineyard] prohibited."
- ^ Cf. Jerusalem Talmud (Kil'ayim 5:7, Commentary of Solomon Sirilio
- ^ OCLC 1140888800.
All vegetables are accounted as diverse kinds in a vineyard. However, this is the case only when the majority of the inhabitants of that place are accustomed to keep them, even if they should keep them for livestock fodder or for clothing
- ^ Tosefta (Kil'ayim 3:16)
- Babylonian Talmud(Shabbat 139a)
- OCLC 741496655., s.v. ר"ט אומר אין כלאים (published post-mortem)
- ^ Tosefta (Kil'ayim 3:15)
- ^ Ishtori Haparchi (1999), chapter 58, pp. 285-286
- Meiri(2006), p. 94, Kiddushin 39a, s.v. כלאי הכרם
- ^ ISBN 0-486-20351-4.
- ^ )
- Sifreion Deuteronomy 22:9 (P. Ki Tetzei)
- ^ Maimonides (1974), vol. 4, s.v. Hil. Kil'ayim 5:13-15
- ^ Ishtori Haparchi (1999), chapter 58, p. 299
- Nathan ben Abraham(1955), vol. 1, s.v. Tractate Kil'ayim
- ^ ), s.v. responsum no. 388:2 (Hil. Kil'ayim)
- ^ Mishnah, Kil'ayim 1:6
Notes
- OCLC 783455868.. Jacob Neusner, in his English translation of the Tosefta, renders the word as hyssop, based on the common English translation for the Hebrew word eizôb.
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: CS1 maint: location missing publisher (link), which is understood to mean za'atar in Arabic, or what is known by its taxonomic name Origanum syriacum - JSTOR 24345785.
- OCLC 2874998., that the word meant cudweed (Filago pyramidata).
- Rabbeinu Chananelprohibits giving instruction to the unlearned to act leniently in this case.
Bibliography
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- Kessar, Ḥayim (1988). Shelomo Siʼani; Siman-Tov Maghori (eds.). Maimonides' Mishne Torah, According to Ba'al Shem Tov (in Hebrew). Vol. 2. Jerusalem: S. Maghori. OCLC 122740743)
- ), Hil. Kil'ayim (p. 390)
- Maimonides (1974). Sefer Mishneh Torah - HaYad Ha-Chazakah (Maimonides' Code of Jewish Law) (in Hebrew). Vol. 1–7. Jerusalem: Pe'er HaTorah., s.v. Hil. Kil'ayim (vol. 4)
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- Wald, Stephen (2007). "Kilayim". In Skolnik, Fred (ed.). Encyclopedia Judaica (2nd ed.). Detroit, MI.: Macmillan Reference. ISBN 978-002-865-928-2.