Pesachim 49

מה לערלה שכן לא היתה לה שעת הכושר תאמר בבשר בחלב שהיתה לו שעת הכושר חמץ בפסח יוכיח שהיה לו שעת הכושר ואסור בהנאה

[This can be refuted]. As for 'orlah, [that may be] because it had no period of fitness;<span class="x" onmousemove="('comment',' From the time of its planting it was never fit for food.');">¹</span> will you say [the same of] meat and milk [seethed together], seeing that they had a period of fitness?

מה לחמץ בפסח שכן ענוש כרת תאמר בבשר בחלב שאינו ענוש כרת כלאי הכרם יוכיחו שאין ענוש כרת ואסור בהנאה

Then let leaven during Passover prove it: though it had a period of fitness, it is forbidden for use. [This again can be refuted]. As f leaven during Passover, [that may be] because he [the offender] is punished with kareth,<span class="x" onmousemove="('comment',' For eating it.');">²</span>

ואם איתא ניפרוך מה לכלאי הכרם שכן לוקין עליהן אפילו שלא כדרך הנאתן

will you say [the same] of meat [seethed] in milk, where he is not punished with kareth? Then let kil'ayim of the vineyard prove it: though he [the offender] is not punished with kareth yet it is forbidden for use. Now if this is so,<span class="x" onmousemove="('comment',' Sc. Abaye's statement supra 24b.');">³</span>

ואביי תאמר במאי תאמר בבשר בחלב שאין לוקין עליו אלא דרך הנאתו אטו בבשר בחלב אכילה כתיבה ביה

let us refute [it thus]: as for kil'ayim of the vineyard. [that may be] because we flagellate on its account eve [when he does] not [use it] in the normal manner of its usage? And Abaye?<span class="x" onmousemove="('comment',' How will he meet this question?');">⁴</span>

ואידך דקא מותיב לה סבר להכי קא גמר מנבילה מה נבילה דרך הנאתה אף בשר בחלב דרך הנאתו

- [He can answer] 'will you say' - with what?<span class="x" onmousemove="('comment',' I.e.. how would you conclude this refutation?');">⁵</span> 'Will you say [the same] of meat [seethed] in milk, for which we do not flagellate save [when it is eaten] in the normal manner of its use' - is then 'eating' written in connection with meat [seethed] in milk?<span class="x" onmousemove="('comment',' It is not! Hence this last assumption would be unwarranted, and could not overthrow the argument.');">⁶</span> And the other who raises the objection holds: for that purpose<span class="x" onmousemove="('comment',' The prohibition of meat seethed with milk.');">⁷</span>

ואביי להכי לא כתב אכילה בגופו לומר שלוקין עליו אפי' שלא כדרך הנאתו

it is deduced from nebelah:<span class="x" onmousemove="('comment',' I.e., from Ex. XXII, 30; v. next note.');">⁸</span> just as nebelah [must be enjoyed] in the normal manner of its usage,<span class="x" onmousemove="('comment',' Before a penalty is incurred. Nebelah is employed here loosely, as in fact we learn from terefah (v. Glos.) , which is the subject dealt with in Ex. XXII, 30 (Rashi) .');">⁹</span> so [must] meat [seethed] in milk, in the normal manner of its usage.

וליפרוך מה לכלאי הכרם שכן לא היתה לו שעת הכושר א"ר אדא בר אהבה זאת אומרת כלאי הכרם עיקרן נאסרין הואיל והיתה להן שעת הכושר קודם השרשה

And Abaye? - [He argues]: for that reason 'eating' is not written in its own case,<span class="x" onmousemove="('comment',' I.e., in connection with milk seethed with meat.');">¹⁰</span> to teach that we flagellate on its account even [when one does] not [enjoy it] in the normal manner of its usage. But let us refute it [thus]: as for kil'ayim, [that may be] because it had no period of fitness?<span class="x" onmousemove="('comment',' It is now assumed that when two diverse species are planted together, the interdict of kil'ayim applies only to what grows after they are planted or sown, but not to the stock itself. Thus this added growth was never at any time fit for eating.');">¹¹</span>

מתיב רב שמעיה המעביר עציץ נקוב בכרם אם הוסיף מאתים אסור הוסיף אין לא הוסיף לא

- Said R'Adda B'Ahabah: This<span class="x" onmousemove="('comment',' Sc. that we do not refute it thus.');">¹²</span> proves that [in] kil'ayim of the vineyard, their very stock is forbidden,<span class="x" onmousemove="('comment',' Sc. that which was already grown before they were planted as kil'ayim.');">¹³</span> [and so we cannot refute it thus] since it had a time of fitness before taking root.<span class="x" onmousemove="('comment',' The stock itself becomes forbidden, but only after it takes root.');">¹⁴</span>

אמר רבא תרי קראי כתיבי כתיב (דברים כב, ט) הזרע וכתיב המלאה הא כיצד זרוע מעיקרו בהשרשה זרוע ובא הוסיף אין לא הוסיף לא

R'Shemaiah objected: If one sets a perforated pot in a vineyard,<span class="x" onmousemove="('comment',' The pot contains cereals, and being perforated it draws its sustenance from the soil of the vineyard, which renders it (the pot) forbidden as kil'ayim.');">¹⁵</span> if one two-hundredth part is added, it is [all] forbidden:<span class="x" onmousemove="('comment',' One two-hundredth part is inclusive, i.e., the addition is one two-hundredth of the present total, so that the original is only one hundred and ninety-nine times as much. If kil'ayim is mixed with permitted eatables, it is all forbidden unless the latter is two hundred times as much as the former.');">¹⁶</span> thus, only if there is added, but not if there is not added?<span class="x" onmousemove="('comment',' Though it struck root; which shows that the original stock is not forbidden.');">¹⁷</span>

א"ר יעקב א"ר יוחנן בכל מתרפאין חוץ מעצי אשירה היכי דמי אי נימא דאיכא סכנה אפילו עצי אשירה נמי ואי דליכא סכנה אפילו כל איסורין שבתורה נמי לא

- Said Raba, Two verses are written: 'the fulness' is written, and 'the seed' is written.<span class="x" onmousemove="('comment',' Deut. XXII, 9: lest the fulness of the seed which thou hast sown be forfeited. 'The fulness' implies the additional growth only, while 'the seed' implies the original stock.');">¹⁸</span> How is this [to be reconciled]? That which is sown<span class="x" onmousemove="('comment',' In a vineyard.');">¹⁹</span>

לעולם דאיכא סכנה ואפי' הכי עצי אשירה לא דתניא ר' אליעזר אומר אם נאמר (דברים ו, ה) בכל נפשך למה נאמר בכל מאודך ואם נאמר בכל מאודך למה נאמר בכל נפשך

from the very outset [becomes forbidden] on taking root;<span class="x" onmousemove="('comment',' Since it begins to grow under forbidden circumstances. Nevertheless, before it strikes root it is just as though it were lying in a jug.');">²⁰</span> that which was sown when [partly] grown,<span class="x" onmousemove="('comment',' Lit., 'sown and coming'');">²¹</span> if it increased it is [forbidden];<span class="x" onmousemove="('comment',' Sc. the increase.');">²²</span>

אלא לומר לך אם יש אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ויש אדם שממונו חביב עליו מגופו לכך נאמר בכל מאודך

if it did not increase, it is not [forbidden]!<span class="x" onmousemove="('comment',' The stock remaining unaffected.');">²³</span> R'Jacob said in R'Johanan's name: We may cure ourselves with all things, save with the wood of the asherah.<span class="x" onmousemove="('comment',' A tree or grove devoted to idolatry.');">²⁴</span> How is it meant?

כי אתא רבין אמר רבי יוחנן בכל מתרפאין חוץ מע"ז וגילוי עריות

If we say that there is danger,<span class="x" onmousemove="('comment',' In the person's illness.');">²⁵</span> even the wood of the asherah too [is permitted]; while if there is no danger, even all [other] forbidden things of the Torah too are not [permitted]? - After all [it means] that there is danger, yet even so the wood of the asherah [must] not be used. For it was taught, R'Eliezer said: If 'with all thy soul' is said, why is 'with all thy might' said? Or if 'with all thy might' is sa why is 'with all thy soul' said?<span class="x" onmousemove="('comment',' V. Deut. VI, 5: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.');">²⁶</span> But it is to teach you: if there is a man to whom his person is dearer than hi wealth, therefore, 'with all thy soul' is stated;<span class="x" onmousemove="('comment',' I.e., one should love God even to the extent of giving his soul (life) in His service.');">²⁷</span> and if there is a man to whom his wealth is dearer than his person, therefore 'with all thy might' [i.e.substance] is stated. When Rabin came,<span class="x" onmousemove="('comment',' From Palestine to Babylon.');">²⁸</span> he said in R'Johanan's name: We may cure [i.e., save] ourselves with all [forbidden] things, except idolatry, incest,<span class="x" onmousemove="('comment',' Which includes adultery.');">²⁹</span>