Kiddushin 77

ניתני או זה וזה יורד ולוקח או זה וזה יורד ולוקט האמר ליה שמואל לרב ענן תני או זה וזה יורד ולוקח או זה וזה יורד ולוקט מר בריה דרבנא מתני ליה לקולא זה וזה יורד ולוקט ובלבד שלא ילקוט ביד

let it be taught in both cases either that he [the Jew] may enter and make a purchase, or that he [the Gentile] may enter and gather [them]?<span class="x" onmousemove="('comment',' Since 'orlah and kil'ayim are alike, neither having Biblical force.');">¹</span> - Samuel did indeed say to R''Anan, Read in both cases either that he [the Jew] may enter and make a purchase, or that he [the Gentile] may enter and gather [them]. Mar son of Rabbana recited it in the direction of leniency: In both cases he [the Gentile] may enter and gather them, provided that he [the Jew] does not personally gather.

אמר ליה לוי לשמואל אריוך ספק לי ואנא איכול רב אויא ורבה בר רב חנן מספקו ספוקי להדדי אמרי חריפי דפומבדיתא אין ערלה בחוצה לארץ

Levi said to Samuel: Arioch,<span class="x" onmousemove="('comment',' A playful nickname, v. Gen. XIV, 9, Arioch king of Ellasar; by a pun, Ellasar was read al assur, and the phrase applied to Samuel: he was king, but not in ritual law. When Rab and Samuel differ in respect to civil law, the halachah agrees with Samuel; in ritual law, with Rab. V. Shab. ');">²</span> Supply me with doubtful ['orlah] and I will eat [thereof].<span class="x" onmousemove="('comment',' I.e., gather fruit in my absence, so that I do not know whether it is 'orlah; Others (mentioned in Tosaf. Ri) translate: supply me (with certain 'orlah) , Levi holding that the prohibition of 'orlah is inoperative in the Diaspora.');">³</span> R'Awia and Rabbah son of R'Hanan supplied each other with doubtful ['orlah].<span class="x" onmousemove="('comment',' [By exchanging fruit cut by one in the absence of the other.]');">⁴</span>

שלחה רב יהודה לקמיה דרבי יוחנן שלח ליה סתום ספיקא ואבד ודאה והכרז על פירותיהן שטעונים גניזה וכל האומר אין ערלה בח"ל לא יהא לו נין ונכד (מיכה ב, ה) משליך חבל בגורל בקהל ה'

The keen scholars of Pumbeditha<span class="x" onmousemove="('comment',' A great academy town in Babylon. The term 'keen scholars' denotes Eyfa and Abimi, the son of Rahaba (Sanh. 17b) .');">⁵</span> said. There is no 'orlah in the Diaspora.

ואינהו כמאן סברוה כי הא דתניא רבי אלעזר בר' יוסי אומר משום ר' יוסי בן דורמסקה שאמר משום רבי יוסי הגלילי שאמר משום רבי יוחנן בן נורי שאמר משום ר' אליעזר הגדול אין ערלה בח"ל

When Rab Judah sent [this ruling] to R'Johanan, he sent back: Conceal<span class="x" onmousemove="('comment',' Lit., 'shut'.');">⁶</span> [the law of] doubtful ['orlah],<span class="x" onmousemove="('comment',' It is permitted, but since there is already a tendency to treat 'orlah lightly, do not teach this publicly.');">⁷</span> destroy certain ['orlah], and proclaim that these fruits must be hidden,<span class="x" onmousemove="('comment',' I.e., not eaten.');">⁸</span>

ולא והאנן תנן רבי אליעזר אומר אף החדש תני חדש

and whoever maintains that there is no 'orlah in the Diaspora, he will have no offspring nor posterity 'that shall cast the line by lot in the congregation of the Lord'.<span class="x" onmousemove="('comment',' Micah II, 5.');">⁹</span> But with whom do they [the 'keen scholars'] hold? - With what was taught: R'Eleazar son of R'Jose said on the authority of R'Jose B'Durmaskah, who stated it on the authority of R'Jose the Galilean, who said it on the authority of R'Johanan B'Nuri, who said it on the authority of R'Eleazar the Great: There is no 'orlah in the Diaspora. Is there not?

אמר רבי אסי אמר ר' יוחנן ערלה בח"ל הלכה למשה מסיני א"ל ר' זירא לרבי אסי והתניא ספק ערלה בארץ אסור בסוריא מותר (בחוצה לארץ יורד ולוקט) אישתומם כשעה חדא א"ל אימא כך נאמר ספיקא מותר ודאה אסור

But we learnt: R'ELEAZAR SAID, HADASH TOO?<span class="x" onmousemove="('comment',' Since he adds hadash, he.evidently agrees with the first Tanna that 'orlah is forbidden.');">¹⁰</span> - Read, HADASH.<span class="x" onmousemove="('comment',' I.e., only hadash, but not 'orlah.');">¹¹</span> R'Assi said in R'Johanan's name: [The prohibition of] 'orlah in the Diaspora is a halachah of Moses from Sinai.<span class="x" onmousemove="('comment',' Various views are held as to the exact meaning of this phrase. Some take it in its literal sense as indicating that the law in question was actually handed down from Moses. Others understand it more figuratively in the sense of a traditional law, whilst its alleged Mosaic origin is not to be taken literally'. V. Weiss, Dor., I. [For a full discussion of this phrase as well as of all the passages where it occurs, v. Bacher, W., Kohler-Festschrift pp. 56ff.]');">¹²</span>

אמר רבי אסי אמר רבי יוחנן לוקין על הכלאים דבר תורה אמר ליה רבי אלעזר בר' יוסי והאנן תנן הכלאים מדברי סופרים לא קשיא כאן בכלאי הכרם כאן בהרכבת האילן

Said R'Zera to R'Assi: But we learnt: Doubtful 'orlah is forbidden in the Land but permitted in Syria.<span class="x" onmousemove="('comment',' But if certain 'orlah is forbidden in the Diaspora by Mosaic law, how can we be lenient in doubtful 'orlah? (It is a general principle that when in doubt, we are stringent if the law is Biblical or Mosaic, lenient if it is only Rabbinical) .');">¹³</span> He was momentarily non - plussed;<span class="x" onmousemove="('comment',' [Lit., 'was appalled for a who', quoted from Dan. IV, 26.]');">¹⁴</span> [then] he answered him,<span class="x" onmousemove="('comment',' Or possibly, the questioner himself suggested it.');">¹⁵</span>

כדשמואל דאמר שמואל (ויקרא יט, יט) את חקתי תשמורו חוקים שחקקתי לך כבר (ויקרא יט, יט) בהמתך לא תרביע כלאים שדך לא תזרע

Perhaps it [the Mosaic halachah] was thus given: Doubtful ['orlah] is permitted [in the Diaspora], certain ['orlah] is forbidden. R'Assi said in R'Johanan's name: One is flagellated for [violating the prohibition of] kil'ayim [in the Diaspora] by Biblical law. But we learnt,<span class="x" onmousemove="('comment',' Cur. ed. read: R. Eleazar b. R. Jose said to him, But we learnt. This is obviously incorrect, since R. Eleazar b. R. Jose was a Tanna of an earlier generation, and so the Wilna Gaon deletes it. But Asheri reads: R. Eleazar said to R. Assi, which will refer to R. Eleazar b. Pedath, his contemporary.');">¹⁶</span>

מה בהמתך בהרבעה אף שדך בהרכבה ומה בהמתך נוהג בין בארץ בין בח"ל אף שדך נוהג בין בארץ בין בח"ל

kil 'ayim [is forbidden] by the words of the Soferim?<span class="x" onmousemove="('comment',' V. p. 79, n. 7.');">¹⁷</span> - There is no difficulty: the one refers to kil'ayim of the vineyard, and the other to the grafting of [heterogeneous] tree[s].<span class="x" onmousemove="('comment',' In the latter case diverse growths are actually grafted on each other: that is Biblically forbidden. But in kil'ayim of the vineyard diverse seeds are grown near each other, and though their roots may even intertwine, there is no actual grafting; that is forbidden by Rabbinic law only.');">¹⁸</span> That agrees with Samuel.

ואלא הכתיב שדך ההוא למעוטי זרעים שבח"ל

For Samuel said: My statutes ye shall keep:<span class="x" onmousemove="('comment',' Lev. XIX, 19.');">¹⁹</span> [that implies] the statutes which I decreed for you in former times.<span class="x" onmousemove="('comment',' I.e., to the children of Noah. This follows because Scripture does not state, ye shall keep my statutes (E.V., which does translate thus, disregards the order of the Hebrew) but gives precedence to 'my statutes,' implying that they were already long in existence.');">²⁰</span> Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seeds.'<span class="x" onmousemove="('comment',' Ibid.');">²¹</span>

רב חנן ורב ענן הוו שקלי ואזלי באורחא חזיוהו לההוא גברא דקא זרע זרעים בהדי הדדי א"ל ניתי מר נשמתיה א"ל לא חווריתו

just as [the prohibition of] 'thy cattle' [means] by copulation, so is [that of] 'thy field' by grafting;<span class="x" onmousemove="('comment',' I.e., in both cases the actual fusion of diverse species is forbidden.');">²²</span> and just as [the law in regard to] 'thy cattle' is in force b within and without the Land, so is [that concerning] 'thy field' in force alike within and without the Land. But still, 'thy field' is written!<span class="x" onmousemove="('comment',' Implying specifically thine, viz., Palestine.');">²³</span>

ותו חזיוהו לההוא גברא דקא זרע חטי ושערי בי גופני א"ל ניתי מר נשמתיה א"ל לא צהריתו לא קיימא לן כרבי יאשיה דאמר עד שיזרע חטה ושעורה וחרצן במפולת יד

- That is to exclude [diverse] seeds in the Diaspora.<span class="x" onmousemove="('comment',' I.e., the planting of diverse seeds in a vineyard is not Biblically forbidden outside Palestine. That follows because the verb 'to sow' is more applicable to the sowing of seeds, and with that 'thy field' is linked. Nevertheless the analogy, which intimates that grafting is referred to, which is possible only in the case of trees, also shews that grafting is forbidden in the Diaspora too.');">²⁴</span> R'Hanan and R''Anan were walking along a path, when they saw a man sowing [diverse] seeds together. Said one to the other, 'Come, Master, let us ban him.'<span class="x" onmousemove="('comment',' For violating Rabbinic law.');">²⁵</span>

רב יוסף מערב ביזרני וזרע א"ל אביי והאנן תנן הכלאים מדברי סופרים א"ל לא קשיא כאן בכלאי הכרם כאן בכלאי זרעים כלאי הכרם דבארץ אסורים בהנאה בח"ל נמי גזרו בהו רבנן כלאי זרעים דבארץ לא אסירי בהנאה בח"ל נמי לא גזרו בהו רבנן

'You are not clear [on this law],' he replied. Again they saw another man sowing wheat and barley among vines. Said one to the other, 'Come, Master, let us ban him.'

הדר אמר רב יוסף לאו מלתא היא דאמרי דרב זרע גינתא דבי רב משארי משארי מאי טעמא לאו משום עירוב עירובי כלאים אמר ליה אביי בשלמא אי אשמעינן

'You are not thoroughly versed [in this law],' he rejoined.' Do we not fully accept R'Josiah's dictum, that [he is not guilty] unless he sows wheat, barley, and grape-stone in the [same] hand-throw? '<span class="x" onmousemove="('comment',' I.e., he must have two species of grain and the seed of the vine in his hand and cast them simultaneously into the soil.');">²⁶</span> R'Joseph mixed seeds and sowed [them].<span class="x" onmousemove="('comment',' Not in a vineyard.');">²⁷</span> Thereupon Abaye protested: But we learnt: Kil'ayim is forbidden [in the] Diaspora by the words of the Scribes! - There is no difficulty, answered he. That [the Mishnah quoted] refers to kil'ayim of the vineyard; this [my action] is with kil'ayim of seeds. Kil'ayim of the vineyard of which in the Land [all] benefit is forbidden, are also Rabbinically prohibited outside the Land; kil'ayim of seeds, however, of which [even] in palestine benefit is not forbidden,<span class="x" onmousemove="('comment',' Though diverse seeds may not be sown in Palestine, yet if sown one may benefit from (though not consume) the produce.');">²⁸</span> are not prohibited by the Rabbis in the Diaspora. Subsequently R'Joseph said: My former statement was incorrect,<span class="x" onmousemove="('comment',' Lit., 'was nothing'.');">²⁹</span> for Rab sowed the scholars' garden<span class="x" onmousemove="('comment',' A vegetable garden for the benefit of his disciples.');">³⁰</span> in separate beds.<span class="x" onmousemove="('comment',' For different species.');">³¹</span> What is the reason? Surely in order [to avoid] the mixture of kil'ayim?<span class="x" onmousemove="('comment',' And this was outside Palestine.');">³²</span> Said Abaye to him: Now that were indeed well if we were informed