משנה: וּבְאִילָן הָאֲגַסִּין וְהַקְּרוּסְטָמֵלִין וְהַפְּרִישִׂים וְהָעֲזָֽרְדִים אֵינָן כִּלְאַיִם זֶה בְזֶה. הַתַּפּוּחַ וְהַחִזְרָר הַפֶּרְסִקִּין וְהַשְּׁקֵדִין הַשִּׁיזְפִין וְהָרִימִין אַף עַל פִּי שֶׁדּוֹמִין זֶה לַזֶּה כִּלְאַיִם זֶה בְזֶה. MISHNAH: Among trees, pears and golden apples73Χρυσόμηλον, chrysomelum, “a kind of quince also known as κυδώνιον μῆλον.” Maimonides defines קרוסטמלין as “pears” and אגסין by an Arabic word بُرقوق having many meanings depending on local dialects (including apricots and prunes.) R. Y. Qafeḥ notes that in Yemen, the standard Arabic word for pear means apricot and that for apricot pear., quince and sorbs74Definition of Alḥarizi on basis of Maimonides’s Arabic זערור. R. Y. Qafeḥ translates by crataegus “hawthorn”. Quince, sorb tree, and hawthorn all belong to the same botanical family. are not kilaim one with the other. Apple and ḥizrar75Maimonides gives the Arabic equivalent אל עזרן; ע̇זר means in classical literary Arabic anything (plant, flock, earth) yielding abundantly. R. Isaac ben Malkiẓedeq Simponti translates by Italian mele forcaroli “fork apples” [possibly apple trees with forked support (espaliers)? (E. G.)], peaches76Prunus persicus, “Persian plum.” and almonds, jujubes77Zizyphus vulgaris L. The Greek form exists also as ζίζυφος; in I. Löw’s opinion, the word is originally Semitic. (In modern Hebrew, the word means “plum.”) and lotus fruit, even though they resemble one another, they are kilaim one with the other.
הלכה: פְּרִישִׂין אָמַר רִבִּי יוֹנָה אֲסָפַרְלְגִין וְלָמָּה נִקְרָא שְׁמָן פְּרִישִׂין שֶׂאֵין לָךְ מִין אִילָן פָּרִישׂ לִקְדֵירָה אֶלָּא מִין זֶה בִלְבָד. HALAKHAH: “Quince.” Rebbi Jonah said, quince78In Syriac אספרגלל, in Arabic سَفَرجَل safar jal.. Why are they called “prepared”, because there is no tree only producing for the pot except that kind79No other edible fruit requires cooking under all circumstances..
שַׂלְמָן בַּר לֵוִי אַחוֹי דְּזַבְדִּי בַּר לֵוִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כּוּלְּהוֹן זוּגוֹת זוּגוֹת. רַב אָמַר כּוּלְּהוֹן מִין אֶחָד. מַתְנִיתָא פְלִיגָא עַל רַב דְּתַנֵּי אַף הַבְּכָיִים. הָתִיב רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְהָתַנֵּי אַף הָרוֹגְייָנִים. Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair80This applies only to the positive first part of the Mishnah. The opinion of R. Joshua ben Levi parallels that of R. Johanan in Halakhah 1.. Rav said, all are one kind81All four trees mentioned as not being kilaim. This statement can draw support from the fact that the names of all trees mentioned are connected by ו.. A baraitha disagrees with Rav, for we have stated: also the baka-bush82A bush of the balsam family, not really a tree. Hence, such a plant cannot be in one family with pears etc., and not all are one kind.. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano83Oregano is a small bush, much less of a tree than the baka-bush. Since no answer is given, Rav’s position is rejected.?
בְּשׁוּקֵי שֶׁל צִיפּוֹרִין הָיוּ מַרְכִּיבִין קְרוּסְטָמֵלִין עַל גַּבֵּי אֲגַס. רָאָם תַּלְמִיד אֶחָד אָמַר לָהֶן אֲסוּרִים אַתֶּם הָֽלְכוּ וּקְצָצוּם וּבָאוּ וְשָׁאֲלוּ בְיַבְנֶה אָמַר לָהֶן מִי שֶׁפָּגַע בָּכֶם מִתַּלְמִידֵי בֵית שַׁמַּאי הֲווּ. לֹא אָמַר אֶלָּא קְרוּסְטָמֵיל עַל גַּבֵּי אֲגַס. הָא אֲגַס עַל גַּבֵּי חִיזְרָר לֹא. “84Tosephta 1:4, with slight changes in spelling and better attention to number; on the other hand, the spelling of endings here fits the period of Jabneh better than the Tosephta. The Court sat at Jabneh only from 70–138 C. E. They used to graft quince onto pears in the markets of Sepphoris. A student saw them and said to them, you are forbidden [to do so.] They went and cut them down. Then they went and asked at Jabneh. They said to them, the one who hit you was from the students of the House of Shammai85The practice to be followed is that of the House of Hillel, not that of the House of Shammai..” It says only, quince on a pear tree. Hence, not a pear tree on a ḥizrar86Which is a kind of wild apple, not of the family of pears..
בִּתְחוּם אָרִיחַ הָיוּ מַרְכִּיבִין תַּפּוּחַ עַל גַּבֵּי חִיזְרָר וּבָא תַּלְמִיד אֶחָד אָמַר לָהֶן אֲסוּרִין אַתֶּם הָֽלְכוּ וּקְצָצוּם וּבָאוּ וְשָׁאֲלוּ בְיַבְנֶה אָמַר לָהֶן יָפֶה אָמַר הַתַּלְמִיד. לֹא אָמַר אֶלָּא הַתַּפּוּחַ עַל גַּבֵּי חִיזְרָר. הָא חִיזְרָר עַל גַּבֵּי אֲגַס לֹא. מַה דַהֲוָה עוּבְדָּא הֲוָה עוּבְדָּא. “87Tosephta 1:3. Ariaḥ was a town of priests of the family Ma‘aziyah, in the neighborhood of Tiberias. In the Kalirian qinnah איכה ישבה חבצלת השרון, the place is called “the hot springs of Ariaḥ.” In the region of Ariaḥ they grafted apple on ḥizrar. A student came and told them, this is forbidden to you. They went, cut them down, and came to ask at Jabneh. They said to them, that student said correctly88Since apple and ḥizrar are declared kilaim in the Mishnah..” He89That student mentioned only the prohibition of grafting ḥizrar on an apple tree. Does it follow that grafting ḥizrar on a pear tree would be permitted? In that case, this Tosephta would contradict the conclusions we had drawn from the preceding Tosephta. said only, apple on ḥizrar. Hence, not about ḥizrar on pear? What the occasions were, they were90Neither Tosephta can be used for logical inferences; they report only what happened. They are not theoretical statements..
תַּנֵּי גּוֹי שֶׁהִרְכִּיב אֱגוֹז עַל גַּבֵּי פֶּרְסִק אַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רַשַּׁאי לַעֲשׂוֹת כֵּן נוֹטֵל מִמֶּנּוּ יִיחוּר וְהוֹלֵךְ וְנוֹטֵעַ בְּמָקוֹם אַחֵר. מַה נְפַק מִינְהוֹן קדריה פֶּרְסִקִּיָּה. הִרְכִּיב תְּרִיד עַל גַּבֵּי יַרְבּוּן אַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רַשַּׁאי לַעֲשׂוֹת כֵּן נוֹטֵל הִימֶינּוּ זֶרַע וְהוֹלֵךְ וְזוֹרֵעַ בְּמָקוֹם אַחֵר. מַה נְפַק מִינְהוֹן כְּרוּסָלַבַּיִנין. זַרְגּוּן וְלֶפֶת מַה נְפַק מִינְהוֹן פֵיטְרָה סֵילִינוֹן. לוּזִין וּבוֹטְמִין מַה נְפַק מִבֵּינֵיהוֹן פִּיסְטַקִּין. זֵיתִין וְרִימּוֹן מַה נְפַק מִבֵּינֵיהוֹן שִׁיזְפִין. It was stated: If a Gentile grafted walnut on a peach stump, a Jew, even though he is not permitted to do this, may take a shoot and go and plant it at another location. What results from them? Persian qdryh93R. Simson reads קירדו. Musaphia (Arukh, s. v. שזף) reads קריא and explains καρύα περσική “Persian nut.” This probably is an arbitrary emendation.. If he crosses beet and purslain94Albersia Blitum. For the identification of the plant from dialectal Arabic, see H. L. Fleischer in Levy’s dictionary, II, p. 445. The explanations of Arukh, Italian asparago “asparagus” or fenicoli“fennel”, do not fit., a Jew, even though he is not permitted to do this95As spelled out in Tosephta Kilaim 1:11. There, the spelling of the second plant is ירבוז, in accordance with the Arabic., may take a seed and go and plant it at another location. What results from them? Groundsel96Reading with Löw כרוסלכינין, χρυσολάχανον, atriplex agrestis. In Syrian Arabic, the plant is identified with قطف, “orach.”. Zargun97From Persian زرغونzargūn “gold colored.” In Arabic, this is a common name for shoots of the vine. The identification does not fit here at all. It is much better to derive the word from Persian زرچوبه zarčūbeh “turmeric.” (The problem is the pronunciation of ג, גּ, which may represent g, غgh as in Syrian Judeo-Arabic, or g, ج j as in Yemenite Judeo-Arabic.) and turnips, what results from them? Parsley98Πετροσέλινον. The Venice text has dittographyפטר פיטרה סולינון . R. Simson: אסטפלינון, σταφυλῖνος, “carrot,” daucus carota. This seems to be the better reading by far.. Almonds and terebinths, what results from them? Pistachios. Olive trees and pomegranate trees, what results from them? Zizyphus.