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text: Mishnah Kilayim
  משנה כלאים
  Eighteen Treatises from the Mishna
  
  
  Mishnah Kilayim
  
  
  
  
  
  Wheat and ‏darnel [rye grass] are not  <i>kilayim</i> [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers one with the other]. Barley and oats [together], spelt and rye, beans and chickpeas, small peas and sweet peas, white beans and kidney beans are not   <i>kilayim</i> one with the other.
  Cucumbers and cucumber melons are not <i>kilayim</i> one with the other; Rabbi Yehudah says: [they are] <i>kilayim</i>. Garden lettuce and wild lettuce, garden endives and wild endives, garden leek and wild leek, coriander and wild coriander, mustard and Egyptian mustard, Egyptian gourd and bitter gourd, Egyptian beans and [a strain of Egyptian beans in pods shaped like] carobs are not  <i>kilayim</i> one with  another.
  Turnips and radishes, leaf cabbage and head cabbage, beets and orache are not <i>kilayim</i> one with  another. Rabbi Akivah added, garlic and wild garlic, onions and wild onions, lupine and wild lupine are not <i>kilayim</i> one with another.
  [With regard to grafting] fruit trees: pears and crustumenian pears,  quinces and medlars are not  <i>kilayim</i> one with the other. The apple and crab apple, peaches and almonds, jujubes and <i>rimin</i> [berries from a type of thorn bush], although they are similar to each other, they are <i>kilayim</i> one with another.  
  Radishes and <i>nafuts</i> [type of radish], mustard and charlock, Greek gourds with [either] Egyptian gourds or bitter gourds, although they are similar to each other, they are <i>kilayim</i> one with another.  
  The wolf and the dog, the village dog [bred by villagers] and the fox, goats and deer, mountain goats and ewes, the horse and the mule, the mule and the donkey, the donkey and the wild donkey, although they are similar to each other, they are <i>kilayim</i> one with another.  
  One may not graft a tree onto a [different species of] tree, nor an herb onto an herb [of a different species] nor a tree onto an herb, nor an herb onto a tree; Rabbi Yehudah permits [the grafting] of herbs onto  trees.
  One may not plant herbs in the trunk of a sycamore fig. On may not graft rue onto white cassia, for that is [grafting] an herb onto a tree. One may not plant a shoot of a fig tree into a cistus in order to provide cooling. One may not insert a vine branch  into a melon, so that it [the melon] supply it [the vine] with its water, because that is  [grafting] an tree onto an herb. One may not place gourd seeds into a mallow, in order that it [the gourd seeds] be preserved, because that is  [grafting] an herb onto an herb.
  If one buries [for storage] turnips and radishes beneath a vine, if some of the leaves are visible, he need not worry about [transgressing the prohibitions of] <i>kilayim</i> or the Sabbatical year or the tithes;  and they may be removed on the Shabbat. If one sows wheat and barley  [together] at once, that is considered <i>kilayim</i>; Rabbi Yehudah says: it is not <i>kilayim</i>, unless there are two [grains] of wheat and one [grain] of barley or one [grain of] wheat and two [grains of] barley or one grain [each] of wheat, barley and spelt.
  
  
  
  If a <i>se'ah</i> [specific unit of volume] contains one quarter  [of a <i>kav</i>] of another species [of seed], the [ratio] must be reduced; Rabbi Yose says: he must pick [all of it out] whether it [the quarter <i>kav</i>] is of one species or two species; Rabbi Shimon says: They only said [the rule that it must be reduced] if there is one species. The Sages say: all that is <i>kilayim</i> within the <i>se'ah</i> combines to make up the quarter <i>kav</i>.
  When were these words said [when does this apply]?  [With respect to]  grain with [a different species of] grain, legumes with [a different species of] legumes, grain with legumes, and legumes with grain. Rightly they have said [the term signifies a ruling handed down by Moshe from Sinai] that all kinds of garden seeds which are not used as food, combine to make up one twenty-fourth [to be considerd <i>kilayim</i>] of that which falls [is sown] into  each <i>beit se'ah</i> [a measure of area, equivalent to that area of land large enough to require a Se'ah of seeds to sow it]. Rabbi Shimon says, just as they said [their ruling to result] in stringency, so too they said [their ruling to result] in leniency. Flax with grain combine to make up one twenty-fourth of that which falls [is sown] into a <i>beit se'ah</i>.
  If a man's field was sown with wheat and then he decided to sow it with barley, he must wait until it [the wheat seeds] become wormy [rots in the soil] and then [he must] turn it over [with a plow so that it does not grow] and afterwards he may sow [the barley]. If it [the wheat] has has already sprouted, he is not to say, "I will [first] sow [the barley], and then I will turn it over," but he must turn it over, and afterwards sow. How much must he plow? Like the forrows [he would plow] after the first rain [wide firrows]. Abba Shaul says, [He must plow] so that he does not leave [unplowed] as much [ground] as holds a quarter <i>kav</i> to a <i>beit se'ah</i>.
  If a man's field was sown [with grain or legumes] and then he decided to plant it [with vines], he is not to say, "I will [first] plant and then I will turn it over," but he must turn it over  and afterwards plant. If it was planted [with vines] and then he decided to sow it, he is not to say, "I will [first] sow and then uproot," but he must [first] uproot, and then sow. [But], if he desires, he may cut down [the vines] to less than a handbreadth [of the ground and then] sow, and afterwards uproot.
  If a man's field has been sown with hemp, or ‏<i>luf</i> [bulb type plant], he may not sow [on top of them], because they [do not rot and] only produce after three years [anything planted on top would constitute <i>kilayim</i>]. [A field of] grain that an aftergrowth of <i>istis</i> sprouted, similarly, if on the threshing floor different species sprouted [which are harmful to threshing], or if among fenugreek different species have sprouted [which are harmful to the fenugreek] we do not require him to weed them out. If he has weeded or cut them, we must tell him, "Uproot everything except one species."
  If a man wishes to lay out his field in [straight] beds each sown with a different species, [how much space must he leave between the beds] Beit Shammai says, [the width of] three ridges on the furrowed field and Beit Hillel says, the width of a Sharon yoke [which is a wider than normal yoke]. The words of these and the words of those are very close to each other [there is not much difference between them].
  If a triangular corner point of a wheat [field] enters into a [neighboring] barley [field] it is permitted [it is not considered <i>kilayim</i>], because it is obvious that it is the end of the field. If his [field is sown] with wheat and his neighbor's [is sown] with a different species, it is permitted to sow close [to the neighbor's field] the same species [as the neighbor's field]. If his [field is sown] with wheat, and his neighbor's is [also sown] with wheat, he is permitted to sow close [to the neighbor's field] a furrow of flax [since flax is not ususally sown with wheat], but not a different species. Rabbi Shimon says, it is the same whether it is flax or any other species [they are all prohibited]. Rabbi Yose says, even in the middle of the [wheat], one may experiment with a furrow of flax [it is not considered <i>kilayim</i>].
  It is prohibited to sow mustard or wild saffron close to a field of grain, but mustard or wild saffron may be sown close to a vegetable field. [One may] sow [different species] close to a fallow field, a plowed field, a [loose] stone fence, a road, a fence ten handbreadths high, a ditch that is ten [handbreadths] deep and four [handbreadths] wide, a tree that overshadows the ground [its branches are less that three handbreadths off the ground] or a rock that is ten [handbreadths] high and four [handbreadths] wide.
  If a man desires to lay out his field into patches [each to be sown] with differing species, he may make [divide it into] twenty-four patches of a <i>beit se'ah</i>, each patch one <i>beit rova</i> [specific unit of volume] and may sow whatever species he so desires [in them]. If [in a grain field] there are one or two patches [each less than a <i>beit rova</i>], he may sow them with mustard ; [if there were] three, he may not sow them with mustard for it will look like a mustard field, these are the words Rabbi Meir.  The Sages say, Nine patches [for each <i>beit se'ah</i>] are permitted [to be sown with whatever you desire], ten are prohibited . Rabbi Eleazar ben Yaakov says, Even if his entire field is a <i> beit kor</i> [specific unit of volume], he may not make [sow] in it more that one patch.
  Everything [even areas unsuitable for sowing] that is within the <i>beit rova</i> is included in the measurement of a <i>beit rova</i> [necessary for a separation]. [Thus] the area around the vine, or a grave, or a rock,  is included in the measurement of a <i>beit rova</i>. Grains [planted next to] other grains [require a separating distance of] a <i>beit rova</i>. Herbs [planted next to] other herbs [require a separating distance of] six handbreadths. Grains [planted next to] herbs, or herbs  [planted next to] grains, [require a separating distance of] a <i>beit rova</i>. Rabbi Eliezer says, herbs [planted next to] grains,  require a separating distance of] six handbreadths.
  Grains that are bending [growing] over other grains, herbs over [other] herbs, grains over herbs, or herbs over grains, are all  permitted, except for Greek gourds. Rabbi Meir says, also cucumbers and Egyptian beans [are prohibited], nevertheless, I prefer their [the Sages'] words to my words. 
  
  
  
  A garden bed that is six handbreadths by  six handbreadths, one may sow five different kinds of seed within it, namely, four [species] one on [each of] the four sides of the bed, and one in the center [leaving the corners, one handbreadth by one handbreadth empty]. If it [the bed] has a border [on all four sides] one handbreadth high [and one handbreadth wide, thus the bed measures 8 x 8]  thirteen different species may be sown in it; three on each border and one in the middle. One may not plant turnip heads in the border as they will fill it up [and it appears all intermingle]. Rabbi Yehudah says, six different species [may be sown] in the middle [for a total eighteen species].
  It is forbidden to sow [different] species [of seeds that are normally grown in large fields] in one bed, but [diffrent] species  of herbs may be sown in one bed. Mustard and small peas are [considered] seeds, [while] large peas are [considered] herbs. [If] a border [around a bed] that had been one handbreadth high was lowered, it remains valid, because it was originally valid. A furrow or a [dried up] water channel that are one handbreadth deep, one may sow three [different] species of seeds, one [species] on one side, and one [species] on the other side and one in the middle.
  If a triangular corner point of herbs enters into a field of a different herb it is permitted [it is not considered <i>kilayim</i>], because it is obvious that it is the end of the field. If the field was sown with [one species of] herbs and he wishes to plant in it one row of different herbs, Rabbi Yishmael says, [he may do so] providing that the furrow is open [runs through] from one end of the field to the other. Rabbi Akivah says, the length [of the furrow] must be six handbreadths and the width must be its fullsize [six handbreadths]. Rabbi Yehudah says, [the furrow must be] the width of a full footstep [one handbreadth].
  If one plants two rows of cucumbers, two rows of gourds and two rows of Egyptian beans [with furrows separating between them], it is permitted [because they are discernable]. [However, if he planted] one row of cucumbers, one row of gourds and one row of Egyptian beans, they are prohibited [they appear to have been planted together]. [If he planted] one row of cucumbers, one row of gourds and one of Egyptian beans, and [then ] a row of cucumbers, Rabbi Eliezer permits, and the Sages prohibit.
  A man may plant cucumbers and gourds in the same hole, provided that this one leans towards this side [of the hole] and this one leans towards the other side, and the foliage of this one leans to this side and the foliage of this one leans to the other side, because whatever the Sages prohibited [in this case <i>kilayim</i>], they have decreed  only due to <i>mar'it ha'ayin</i> [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen].
  If his field was sown with onions and he wishes to plant in it rows of gourds, Rabbi Yishmael says, he must uproot two rows [of onions; a row is four cubits, so a total of eight cubits is made empty] and plant one row [four cubits of gourds in the middle;  so two cubits on each side remain empty], he [then] leaves the standing crop of onions over a space of two rows [eight cubits wide] and uproots two rows [of onions] and plants one row [of gourds].  Rabbi Akivah says, he must uproot two rows [of onions] and plant two rows [of gourds], he [then] leaves the standing crop of onions over a space of two rows and uproots two rows [of onions] and plant two rows [of gourds]. The Sages say, If there is not between one row [of gourds] and the next twelve cubits, he may not maintain the seeds [of onions] between them.
  A gourd [planted in a field of herbs]  is [treated] as herbs [it is subject to the rules of herbs and requires a separation of six handbreadths], and is given a <i>beit rova</i>. If his field was sown with grain, and he wishes to plant in it one row of gourds, we give it for its work space [for tillage] a space of six handbreadths. If it grew [spread into the six handbtbreadth area] he must uproot in front of it. Rabbi Yose says, we give it for its work space [for tillage] four cubits. The [Sages] said to him, Why do you apply more stringent rules to this  [gourds] than to a vine? Rabbi Yose said to them [the Sages], We indeed find that this is treated more stringently than a vine, [since] for a single vine we allow six handbreaths for its work space [for tillage] , and for a single gourd we give it a <i>beit rova</i> [for its tillage]. Rabbi Meir in the name of Rabbi Yishmael said, If there are three gourds in an area of a <i>beit se'ah</i> he may not bring [sow] any other [species of] seed  into the <i>beit se'ah</i>. Rabbi Yose ben Ha'Hoteph Efrati said in the name of Rabbi Yishmael, If there are three gourds in an area of a  <i>beit kor</i>, he may not bring [sow] any other [species of] seed  into the <i>beit kor</i>.
  
  
  
  
  
  
  
  A vineyard that has become destroyed [uprooted or dried out],  if it is possible to pick [grapes] from ten vines within a <i>beit se'ah</i> and they were planted according to the law, it is called a poor vineyard. A vineyard that has been planted in an irregular fashion [not in sraight rows], if there are among them [five vines] two opposite three [two facing each other and one projecting like a tail], it is considered a vineyard, but if not, it is not considered a vineyard. Rabbi Meir says, Since it appears in the form of a vineyard [it has rows of vines although not in sraight rows] it is in a vineyard.
  A vineyard that has been planted with less than four cubits [between each row], Rabbi Shimon says it is not a vineyard [because they are too close], and the Sages say [it is a] vineyard and we regard the middle ones as if they are not there [the outermost rows combine to the two opposite two rule].
  A trench that passes through a vineyard ten [handbreadths] deep and four  [handbreadths] wide, Rabbi Eliezer ben Yaakov says, If it [the trench] is open [runs through] from the beginning of the vineyard to the end, it has the appearance of being two vineyards and one may sow in it, and if not, it is [viewed] as a winepress [in a vineyard where it is forbidden to sow]. A winepress in a vineyard, ten [handbreadths] deep and four  [handbreadths] wide, Rabbi Eliezer says, one may sow in it, and the Sages say forbid it. A watch-mound [where the watchman stands]  in a vineyard ten [handbreadths] high and four  [handbreadths] wide, one may sow in it, but if the ends of the vine-branches became entwined [over the mound] it is forbidden.
  If a vine is planted in a wine press, or in a cleft, we give it its work space [for tillage six handbreadths] and one may sow in the rest. Rabbi Yose says, If there are not four cubits there, one may not bring seeds there. It is permitted to sow in a house that stands in a vineyard.
  If a man plants herbs in a vineyard, or lets them remain there [does not uproot them] he renders prohibited forty-five vines. When [are the forty-five vines prohibited]? If the vines were planted four [cubits apart] or five [cubits apart]. If they were planted six [cubits apart] or seven [cubits apart], he renders prohibited [a radius of] sixteen cubits in every direction in the form of a circle, not of a square.
  If a man [is tilling his vines] and sees herbs [growing] in the vineyard, and says, When I reach them [the place where they are growing] I will pull them out,  he is permitted to do so. [But if he said], When I return [from harvesting]  I will pull them out, [if in the interim] they have increased [grown] one two-hundredths, it is forbidden.
  If one is passing through his vineyard, and seeds [accidentally] fell from him, or [seeds] have gone [into the field] with manure [that he was applying] or with [the irrigation] water, or if he was sowing [seeds] and the wind blew [the seed] behind him, they are permitted [because they were planted accidentally], [but] if the wind blew them in front of him [and he sees that they fell into he vineyard], Rabbi Akiva says, If [he found] blades [that grew from these seeds], it must be turned [uprooted, so as not to grow again] up], if ears [there are kernels in the stalks, but they have not to one third their size] he must beat them [the kernels out of the stalks], if they produced grain, they must be burnt.
  If one permits thorns [the species that camels eat] to remain in his vineyard, Rabbi Eliezer says, He has rendered them prohibited, the Sages say he has not rendered them prohibited, for only [the only things that renders them prohibited are] such species that one [generally] retains [thorns are only prohibited in a place where there are camels]. The <i> eirus</i> [plant with broad leaves, used for seasoning food], ivy like, the <i>shoshanat hamelekh</i> [king's lily] are not <i>kilayim</i> in a vineyard. All kinds of  seeds are not <i>kilayim</i> in a vineyard [by Torah law]. [With regard to] hemp Rabbi  Tarfon says, it is not <i>kilayim</i> and the Sages say it is <i>kilayim</i>. Artichokes are <i>kilayim</i> in a vineyard.
  
  
  
  What is an <i>aris</i> [an arbor, and considered a vineyard]? If one plants a row consisting of [no less than] five vines alongside a fence ten handbreadths high, or alongside a ditch that is ten handbreadths deep and four [handbreadths] wide, we give it four cubits as work space [for tillage]. Biet Shammai say, [the four cubits are measured] from the body [trunk] of the vine to the field. Beit Hillel say, from the fence to the field. Rabbi Yochanan ben Nuri said, All who say so [that an <i>aris</i> of a row of vines is considered a vineyard] are mistaken. Rather if there are [in the <i>aris</i>] four cubits from the body to the fence, [then] we give it  [six handbreadths] as work space [for tillage] and he may sow in the rest [up to the fence]. What is considered work space of a [single] vine? Six handbreadths in every direction. Rabbi Akivah says, three [handbreadths in every direction].
  An <i>aris</i> that protrudes from the terrace [built on a hill side and hangs over the field below it], Rabbi Eliezer ben Yaakov says, If one standing on the ground [in the field below] can pick all of it [the grapes], it prohibits [sowing] four cubits in the field. But if not [he cannot pick them from the field] it only prohibits [sowing] that which is directly beneath it. Rabbi Eliezer says, Similarly, if one plants one on the ground and one on the terrace, if it [the terrace] is ten handbreadths high from the ground, it does not combine with her. But if not [the terrace is less than ten handbreadths] it combines with her.  
  If one suspends vines over part of a trellis, he may not bring [sow] seed under the rest of it. If he brought [seeds there] he has not rendered it prohibited [as <i>kilayim</i>]. If [however] new [vine shoots] have spread [over the rest of the area], it [the seeds sown under the rest] are prohibited. Similarly [the law is the same], if one suspends [a vine] over part of an  <i>ilan serak</i> [tree which produce no edible fruit or an insignificant amount thereof]. 
  If one suspends vines over part of a fruit-tree, he may bring [sow] seed under the rest of it.  If, [however], new [vine shoots] have spread [over the rest of the area], they must be turned [bent] back [to where they were suspended]. There was an incident that Rabbi Yehoshua went to Rabbi Yishmael to Kefar Aziz, and he [Rabbi Yishmael] showed him a vine that was suspended over part of a fig-tree. He said to him [he asked Rabbi Yehoshua], "May I bring seed under the rest?" He [Rabbi Yehoshua] said to him, "It is permitted," and he took him up to Beit Hamaganya, and he showed him a vine suspended over part of a branch [beam] of a sycamore tree, which had many branches. He [Rabbi Yehoshua] said, "Under this [the branch over part of which the vine had been suspended] it is prohibited, and [under] the rest is permitted.
  What is a <i>ilan serak</i>? Any tree that does not bear fruit. Rabbi Meir says, [regarding vine trellising] all trees are [considered] <i>ilan serak</i>, except the olive [tree] and the fig [tree]. Rabbi Yosi says,  All trees the like of which are not normally planted exclusively as whole fields, are [considered] <i>ilan serak</i>.
  Gaps in an <i>aris</i> [must be] eight  cubits and "somewhat more" [to nullify the validity of the <i>aris</i>]. All measurements that the Sages spoke of in regards to a vineyard, the term "somewhat more" is never used [all measurements are exact] except in the case of gaps in an <i>aris</i>. These are [considered] gaps in an <i>aris</i>. If an <i>aris</i> was laid waste in its center but five vines remain on this side and five on this side, if there is [in the gap] eight cubits, he may not bring [sow] seed there under the rest of it. [But if it is] eight cubits  and "somewhat more", we give him his work space [for tillage]  and he may sow the rest of it.
  If an <i>aris</i> grows out beyond the wall from the corner and stops, we give him his work space [for tillage]  and he may sow the rest of it. Rabbi Yosi says, If there are not four cubits there, he may not bring other seed there.
  If reeds protrude from the <i>aris</i> and he does not want to cut them off, it is permitted to sow right under them. If he made them so that the new vines  spread along them, it is forbidden.
  If a [vine] tendril protrudes from the <i>aris</i>, it is regarded as though a plumb-line were suspended from it, [and] directly beneath it, it is forbidden to sow. Similarly, [the law is the same] in the case of [branches of] a single trellised vine.  If one stretches a [vine] branch from one tree to the next , it is forbidden to sow beneath it. If he extended it [the branch, in order for it to reach the other tree] with a rope or reed-grass, under the extension [the rope or reed-grass] it is permitted to sow. If he made it [the extension] so that the new [branches] should spread along it, then it is forbidden [to plant beneath it].
  
  
  
  If one bends the branch of a vine into the soil to take root, is bent, if there is not a layer of three handbreadths of soil above it, he may not bring [sow] seeds on it. [This is the law] even if he bent it into a [dried out]  gourd or an [earthenware] pipe. If he bent it into a rock, even if there is only three fingerbreadths of soil above it, he is permitted to bring [sow] seeds on it.  If a vine has been bent in such a manner that the main stem is underground, we only measure [the six handbreadths] from the second root [the place where it rises from the ground and again becomes visible].
  If one bent [into the ground] and their roots are visible three vines are bent, [and partly covered with mould], should their stems remain visible, Rabbi Eliezer ben Reb Zadok says, If there [is a space] between them of four to eight cubits, they combine [and is considered a vineyard]. If not, they do no combine. A vine that withered, it is forbidden [to sow seeds within six handreadths because of appearance] but is does not render it forbidden . Rabbi Meir says, Cotton is also prohibited [to be planted because it resembles a vine] but does not render [the vineyard] forbidden [as <i>kilayim</i>]. Rabbi Eliezer ben Rabbi Tsadok  said in his [Rabbi Meir's] name, Also above the vine [if one bent a vine branch and did not cover it with at least three handbreadths of soil] it is forbidden to sow seeds] but does not render it forbidden [as <i>kilayim</i>].
  In the following places it is prohibited to sow, but do not render [the subsequent produce] forbidden [as <i>kilayim</i>]. [in] the remainder of a vineyard that was laid waste [an empty patch with less than the prescribed sixteen cubits], the remainder of a <i>machol</i> [the space between the vineyard and the fence], the remainder of gaps in an <i>aris</i> [eight cubits], and the remainder of trellis frames. But [the ground] beneath the vine and the work space of a [single] vine and the four cubits in a vineyard [tillage space], they render forbidden [as <i>kilayim</i>].
  If one overhangs his vine over his neighbour's standing grain, he renders it [the grain] forbidden and he is respnsible for it [he is liable to make it good for the damage he caused]. Rabbi Yosi and Rabbi Shomon say, A man cannot render forbidden that which was not belong to him.
  Rabbi Yosi said, It once happened that a man sowed grains in his vineyard during the Sabbatical Year and the case came before Rabbi Akivah, who said,  A man cannot render forbidden that which was not belong to him [and during the Sabattical Year all produce is ownerless and thus not his].
  If an <i>anas</i> [one who obtains property by threat of force]  sowed a vineyard [with grains], and then it was taken from him [the rightful owner recovered it], he [the rightful owner], cuts it down even on the intermediate days of a Festival [to avoid the impression that he maintains <i>kilayim</i>] . How much [extra] should he pay the laborers [if they refuse to work on the intermediate days]? Up to a third [more than the usual rate]. [If they demand] more than that, he [need not hire laborers, but] cuts it as usual even after the Festival [and the vines will not become forbidden]. From what stage [onward] is [the property] called <i>anas</i> [property]? When [the original owner's name] has subsided.
  If the wind blew vines [so that they are now] overhanging standing grain, he must cut them away immediately. If an accident occurred [and he has not cut them down], it is permitted [to leave them]. If grain is bent beneath a vine,  so too herbs, he turn it [the grain or herbs] back and it does not render them forbidden. When does grain [planted in a vineyard] become forbidden? When it takes root. And grapes? When they reach the size of white beans. Grain that is completely dried [and a vine was planted near it] or grapes that are completely ripe [and seeds were sown near them], they do not render forbidden. 
  A perforated flower-pot [in a vineyard, into which grain seeds were planted] renders forbidden in a vineyard. But one [a flower-pot] that is not perforated does not render forbidden. But Rabbi Shimon says, Both [perforated and non perforated] are prohibited [one may not plant in them], but [if one planted in them] they do not render forbidden [since it is not the same as planting directly in he ground]. If one carries a perforated flower-pot in a vineyard, if it increased by one two-hundredth, it is forbidden.
  
  
  
  <i>Kilayim</i> [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers]in a vineyard, may not be sown nor may they be maintained and it is forbidden to derive benefit from it. Seed <i>kilayim</i> may not be sown nor may they be maintained but they are permitted to be eaten and certainly to derive benefit from them. <i>Kilayim</i> of garments [cloth made of wool and linen] are permitted for every purpose and it is only forbidden to wear them. <i>Kilayim</i> in animals [crossbreeding different species] may be reared and maintained and it is only forbidden to crossbreed them. Animal <i>kilayim</i> [born from a mixture i.e. the offspring of a female donkey and a stallion or of a mare and a donkey] are forbidden to be mated together.
  A domesticated animal with another [species of] domesticated animal, a wild animal with another [species of] wild animal, a domesticated animal with a wild animal, a wild animal with a domesticated animal, an unclean [a domesticated or wild animal that are forbidden to be eaten] with an unclean, a clean with a clean, an unclean with  clean, a clean with a unclean, [with all these pairs] it is prohibited to plow [with them when they are harnessed together], to pull [with them] and to drive them [even if they are not pulling anything]. 
  The one who drives [a mixture of two species of animals] receives forty [lashes], and the one who sits in the wagon [being pulled by the mixture] receives forty [lashes]. Rabbi Meir exempts [the one sitting in the wagon]. If a third animal [of a different species] is tied to the straps [of a wagon drawn by two animals of the same species] it is prohibited.
  One may not tie a horse to the sides of a wagon [drawn by oxen] or behind it [because they help along], nor may Libyan donkeys [be tied] to camels. Rabbi Yehudah says, All offspring [of a horse] even though sired by a donkey are permitted [to be harnessed] with each other [because with regards to <i>kilayim</i> the females is the determining factor]. All offspring of  a donkey, even though sired by a horse are permitted with each other. However, the offspring of a horse with the  offspring of a donkey are forbidden with each other.
  <i>Perutiyot</i> [mules regarding which it is uncertain whether the mother was a horse or a donkey] are forbidden [with each other], but the <i> ramakh</i> [a mule whose mother is a horse] is permitted. <i>Adnei Hasadeh</i> [man-like creatures] are like wild animals [the laws of wild animals apply to them, i.e.they do not impart uncleanliness in a tent]. Rabbi Yosi says, They convey uncleanliness in a tent like a human being. The hedgehog and the weasel of the bushes are [considered] wild animals. [With regard to the] ‏weasel of the bushes, Rabbi Yosi says, Beit Shammai say, the size of an olive [of its carcass renders the person carrying it] impure, and the size of a lentil [of its carcass] renders the person touching it impure. 
  The wild ox is considered a domesticated animal, Rabbi Yosi says, a wild animal. The dog is considered a wild animal, Rabbi Meir says,  a  domesticated animal. The pig is a domesticated animal, the wild donkey is a wild animal, the elephant and the monkey are wild animals. Man is permitted to pull, plow and lead [with] any of them [the prohibition of <i>kilayim</i> only applies to two animals and does not include man].
  
  
  
  The prohibition of <i>kilayim</i> [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers] applies only to [sheep's] wool and linen, and only wool and linen can become unclean by <i>negaim</i> [diseased patches on skin, clothes, or houses that create impurity]. The priests, while in the service in the Temple only wear [garments] of wool and linen. Camel's wool and sheep's wool that have been mixed together, if the majority [of the wool] is from the camel, it is permitted [to mix them with linen, since the minority is annuled by the majority]. If the majority  is from the sheep, it is forbidden [to mix them with linen]. If they are half and half [equal amounts], they are forbidden. The same [rule] applies to hemp and flax that have been mixed together.
  <i>Shirayim</i> [type of silk which resembles linen] and <i>kolach</i> [a type of silk which resembles wool], are not subject to the laws of <i>kilayim</i>, but are [nevertheless] forbidden due to <i>mar'it ha'ayin</i> [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. Mattresses and pillows are not subject to the laws of <i>kilayim</i> [by laying on them], provided one's flesh do not touch them. There is no [exemption for the] temporary wearing of <i>kilayim</i> and one may not wear <i>kilayim</i> even on top of ten [other garments], even if it only to evade paying customs.
  Hand towels, covers of <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls.]and bath towels, are not subject to the laws of <i>kilayim</i>. Rabbi Eliezer prohibits them. Barbers' towels are subject to the laws of <i>kilayim</i>. 
  Shrouds for the dead, and the pack-saddle of a donkey, are not subject to the laws of <i>kilayim</i>. One may not put a pack-saddle on his shoulder even to carry out dung in it.
  Clothing salesmen [who display their wares by wearing them] may sell [<i>kilayim</i> clothing] in their usual manner [of sale], provided they have no intention [to protect themselves] against the sun in the sun and against the rain in the rain. The [particularly] observant [salesmen] will suspend them [the clothing] over a stick [behind them and not wear them].
  Tailors [who use <i>kilayim</i> threads] may sew the clothes  in their usual way [placing the garment on their laps], provided they have no intention [of protecting themselves] against the sun in the sun and against the rain in the rain.  The [particularly] observant [tailors] will place the garment on the ground [to sew it].
  ‏<i>Birsin</i> [a kind of blanket or cloak made of woolen cloth], <i>Bardosin</i> [a kind of blanket or cloak made of thick woolen cloth], <i>Dalmatikyon</i> [long undergarments of Dalmation wool], and felt shoes may not be worn until they have been inspected [to see if they contain <i>kilayim</i>]. Rabbi Yosi says, Those [woolen garments] that come from the seacoast or from overseas do not require inspection, for we can assume that they are made of hemp. Cloth-lined shoes [made for warmth]  are not subject to the law of <i>kilayim</i>.
  Only that which is spun or woven is prohibited under the laws of <i>kilayim</i>, for it is written "you shall not wear <i>Sha'atnez</i> (Devarim 22:11), [The word <i>Sha'atnez</i> is composed of the words] <i>shu'a</i> combed, <i>tavui</i> spun and <i>nuz</i> woven. Rabbi Shimon ben Eleazar says, [The word <i>Sha'atnez</i> suggests, that whoever wears <i>Sha'atnez</i>], <i>naluz</i> [is estranged] and <i>meliz</i> [he estranges] his father in heaven against him.
  Felted [wool beaten and presed, not spun or woven] materials are forbidden [if mixed with flax] because they are combed [together]. An edging [stitch that finishes off the woven cloth to prevent fraying] of wool on linen is prohibited, because it interlaces the weave [it resembles weaving]. Rabbi Yosi says, Purple woolen tie-cords are prohibited [to be tied around a linen robe], because they are stitched on before being tied [so as not to fall off the robe]. One may not tie a strip of wool [material] to [a strip] of linen [material] in order to gird one's loins, even though there is a strap [of leather] in the middle.
  The marks of weavers [e.g. initials stitched on] and the marks of launderers are subject to the laws of <i>kilayim</i> [if the thread used is wool and the garment is linen]. If one makes a single stitch [through two materials] it is not [considered] a connection [for the laws of impurity] and are not subject to the laws of <i>kilayim</i>. If one pulled out [the single stitch] on the Shabbat, he is exempt [from punishment]. If one brings both ends [of the single stitch] to the same side [he made two stitches], it is [considered] a connection, and are subject to the laws of <i>kilayim</i> and the one who pulls it out on Shabbat is liable. Rabbi Yehudah says, [it is not a connection] unless one made three stitches. A sack and a basket, combine for <i>kilayim</i> [if one has a strip of wool and the other a strip of linen that are fastened together].