משנה: אֵין סוֹמְכִין לִשְׂדֵה תְבוּאָה חַרְדָּל וַחֲרִיעַ אֲבָל סוֹמְכִין לִשְׂדֵה יְרָקוֹת חַרְדָּל וַחֲרִיעַ. סוֹמֵךְ לְבוּר וּלְנִיר וּלְגָפָה וּלְדֶרֶךְ וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים וּלְחָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחַב אַרְבָּעָה וּלְאִילָן שֶׁהוּא מֵיסַךְ עַל הָאָרֶץ וּלְסֶלַע שֶׁהוּא גָבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. MISHNAH: One does not sow mustard or saffron close121Without any bare strip between one crop and the other. As R. Simson notes, the reason for this Mishnah is not explained. The explanation of Maimonides in his Mishnah Commentary is contradicted by the Halakhah. Probably the correct explanation is given by Maimonides in his Code, Kilaim 2:18, that a crop of mustard or saffron surrounding a field of fifty by fifty (i. e., from a single furrow 200 cubits in length) is enough for a domestic crop (a commercial crop of mustard seed is defined in the next Mishnah as needing three bate rova‘).
The translation of חריע as saffron (crocus sativus) follows Targum Cant.,Arukh(s.v. חריע) and Rashi. The Gaonic Commentary to Ṭahorot and Maimonides define it as safflower (carthamus tinctorius), a red dye. In the Halakhah, חריע is defined as “yellow dye.” to a grain field, but one may sow mustard or saffron close to a vegetable field. One does sow close to a fallow field, a ploughed122A field on which the stubs of the previous harvest have been ploughed under but which has not been sown with a new crop. field, a closure, a foot path, a fence ten hand-breadths high, a ditch ten123All measurements given in the masculine are hand-breadths. deep and four wide, a tree giving shade on the ground124The place under the tree free of superficial roots is not the tree’s domain; hence, it may be used. This excludes vines which go under specially stringent rules because they cause kilaim to become sanctified and forbidden. For any other crop, it is only necessary that fields or garden beds be clearly distinguished., and a rock ten high and four wide.
הלכה: מַהוּ חֲרִיעַ מוֹרִיקָא. HALAKHAH: What is חריע? Yellow dye.
כֵּינִי מַתְנִיתָא אֵין מַקִּיפִין הָא לִסְמוֹךְ סוֹמְכִין. מַתְנִיתִין דְּרִבִּי יוּדָה. דְּתַנֵּי אֵין מַקִּיפִין חַרְדָּל וַחֲרִיעַ אֶלָּא לְחִסִּיּוֹת בִּלְבַד דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר לַכֹּל מַקִּיפִין חַרְדָּל וַחֲרִיעַ חוּץ מִן הַתְּבוּאָה. רִבִּי שִׁמְעוֹן אוֹמֵר לַכֹּל מַקִּיפִין חַרְדָּל וַחֲרִיעַ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עֲרוּגוֹת קְטָנוֹת שֶׁלֹ יֶרֶק מַקִּיפִין אוֹתָן חַרְדָּל וַחֲרִיעַ. So is the Mishnah: “One does not surround,” hence one may sow close up125For the meaning of סומך “to sow close to another crop”, cf. Note 57. The language of the Mishnah is corrected by a text close to Tosephta Kilaim 2:5, quoted in the following. On the basis of that correction, J. N. Epstein, and S. Lieberman who follows him, want to explain מקיף by “coming really close, closer than leaning to.” However, since they have to admit that in the statement of Rabban Simeon ben Gamliel מקיף means “surround,” it is irrational to accept any other meaning for the other parts of the Tosephta.. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables126So defined in Tosephta Terumot9:5. Etymologically, חסית or חוסית is related to Syriac חסוסא “bulbous.”, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron127This sentence is not in the Tosephta.. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”
תַּנֵּי מוּתָּר הוּא אָדָם לִזְרֹעַ בְּתוֹךְ שָׂדֵהוּ שׁוּרָה שֶׁל חַרְדָּל וַחֲרִיעַ וּבִלְבַד שֶׁיַּעֲשֶׂה אוֹרֶךְ שׁוּרָה אוֹרֶךְ עֶשֶׂר אַמּוֹת וּמֶחֱצָה עַל רוֹחַב מְלוֹאוֹ. אָמַר רִבִּי לָֽעְזָר לֹא שָׁנוּ אֶלָּא שָׂדֶה קְטַנָּה. הָא בִגְדוֹלָה לֹא. אֵי זוֹ הִיא גְדוֹלָה וְאֵי זוֹ הִיא קְטַנָּה. אִם יֵשׁ בֵּין בַּד לְבַד בֵּית רוֹבַע זוֹ הִיא גְדוֹלָה. וְאִם לָאו זוֹ הִיא קְטָנָה. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר רֹאשׁ תּוֹר הַבָּא בְּחוֹרֵבָה אָסוּר. תַּמָּן לִזְרָעִין וְכָאן לִירָקוֹת. אַף עַל גַּב דְּרִבִּי יוֹחָנָן פְּלִיג בִּזְרָעִים מוֹדֶה הוּא הָכָא בִּירָקוֹת. It was stated128A similar text, but without the condition, is in Tosephta Kilaim 2:4 in the name of R. Yose.: “One may sow a row of mustard or saffron in the middle of one’s field on condition to make the row long, a length of 10.5 cubits the entire width.” Rebbi Eleazar said, that applies only to a small field, not to a large one. What is large and what is small? If there is between the two ends a bet rova‘, that is large, otherwise it is small. Does this not disagree with Rebbi Joḥanan, for Rebbi Joḥanan said that a vertex that comes from a dry spot is forbidden129Hence, in the middle of a field it certainly will be forbidden.? There it is for grain, here for vegetables130Whose plants are much larger than the grasses grown for grain.. Even though Rebbi Joḥanan disagrees for grain, he will agree here with respect to vegetables.
גְּרִיד מוּתָּר לִיזְרֹעַ בּוֹ כָּל־מִין שֶׁיִּרְצֶה. אָמַר רִבִּי יוֹחָנָן וּבִלְבַד שֶׁיַּעֲשֶׂה שְׁלֹשָׁה בְתוֹךְ שִׁשָּׁה וּשְׁלֹשָׁה שֶׁהֵן סְמוּכִין לְגֶדֶר כִּגְרִיד. הָיוּ שְׁלוֹשָׁה בְתוֹךְ שִׁשָּׁה וְאֶחָד חוּץ לְשִׁשָּׁה מֵאַחַר שֶׁהוּצְּלוּ אֵילּוּ אַף זֶה הוּצָּל. הָיוּ שְׁנַיִם בְּתוֹךְ שִׁשָּׁה וְאֶחָד חוּץ לְשִׁשָּׁה. מֵאַחַר שֶׁלֹּא הוּצְּלוּ אֵילּוּ אַף זֶה לֹא הוּצָּל. הָיָה שָׁם גְּרִיד שׁוּרָה וְשׁוּרָה גֶדֶר וְשׁוּרָה חוֹבְשִׁין אֶת הַשּׁוּרָה גַּבֵּי שֶׁל גֶּדֶר בְּשָׂדוֹת. שְׁתֵּי שָׂדוֹת זוֹ עַל גַּבֵּי זוֹ. הָעֶלְיוֹנָה סְמוּכָה לְחָרִיץ. וְהַתַּחְתּוֹנָה סְמוּכָה לְגֶדֶר. On dry soil131Hard soil which cannot be ploughed to the depth required for grain and vegetables. Only a few adapted species grow there. Since the ground is different from the surrounding agricultural soil, a different crop is not kilaim but visibly forms another field. one may sow any kind he desires. Rebbi Joḥanan said, only if he uses three of six [hand-breadths]132To make the other crop stand out, a minimal width of the cultivated area is required.. Three that are close to a fence are like dry land133The three hand-breadths close to a fence are not usable in a regular way. If they can be added to another three hand-breadths of irregular soil, the conditions for their use for other crops are given.. If there were three inside six and one outside six134Adjacent to the dry spot but outside it. Then the special crop introduced on the dry soil does not have to stop exactly at the border of the dry spot but can exceed it, up to a hand-breadth, presumably to give a more regular shape to the plot sown or planted with the dry crop., since the former ones were saved, that one also is saved. If only two were inside six and one outside six135If the dry soil itself is not used for at least 50%, it cannot be used at all for crops differing from the surrounding one. Hence, even good adjacent soil cannot be used to make up for the deficiency on the dry soil., since the first ones were not saved, neither is that one. If there was one row dry, one row fence, and another row, one jails the row136If there was a narrow strip of good soil between the less usable strip along the fence and the less usable strip of dry soil, the good soil is caught in between (“jailed”, cf. Note 120) and cannot be sown with the regular crop but must be used for the same crop planted on the dry strip and along the fence. In addition, the three hand-breadths each along the fence and of dry soil add up to the required minimum of six hand-breadths for separate use, even though they are separated by three hand-breadths of good soil. The good soil is added to the strip along the fence. by the fence on fields137The language is very difficult. Ms. Rome is completely different: גגו של גדר כשרות “the roof of a fence is permitted,” meaning that on the soil forming the top of a stone fence one may plant anything, irrespective of what is growing below. In the Leyden version of the Yerushalmi, the rule is restricted to fields, i. e., to plots that measure at least 50 by 50 cubits.. Two fields138The fields are terraced, the upper one bounded at the upside by a ditch, either an irrigation ditch or one to catch rain water, the lower field is bounded below by a stone fence. In that case, both the upper and the lower borders have the status of fences., one above the other, the upper one is close to a ditch, the lower one close to a fence.
דְּבֵי רִבִּי יַנַּאי אָֽמְרֵי גֶּדֶר מוּתָּר לִזְרוֹעַ בּוֹ כָּל־מִין תּוֹרְבְּכִינָה. וְגֶדֶר יֵשׁ בּוֹ לְהָקֵל וְיֵשׁ בּוֹ לְהַחֲמִיר. הֵיךְ עֲבִידָא פָּחוֹת מִבֵּית רוֹבַע מוּקְרָח בְּתוֹךְ שְׂדֵה תְבוּאָה אָסוּר לִזְרוֹעַ בּוֹ. הִקִּיפוֹ גֶּדֶר מוּתָּר. בֵּית רוֹבַע בְּבִקְעָה מוּתָּר לִזְרֹעַ בּוֹ שְׁנֵי מִינִין. הִקִּיפוֹ גֶּדֶר אָסוּר. The House of Yannai said, on the fence one may sow all kinds of mixtures139Root רבך “to mix” (also in Accadic and Arabic.) The statement seems to mean that on top of a stone fence one may sow anything he wants, irrespective of the crops on either side of the fence.. A fence implies leniencies and stringencies. How is this? Less than a bet rova‘ shaven140Not empty, but shaven of the surrounding crop. The next Mishnaiot will elaborate this notion. Cf. also Note 150. in a grain field may not be sown141Sown with a kind different from the one growing around it.; if surrounded with a fence it may be sown. A bet rova‘ in open country may be sown with two kinds142If the clear separation rules established earlier are followed. If the bet rova‘ is enclosed, it does not qualify as a field and must follow the rules of משר.; if surrounded with a fence this is forbidden.
גֶּדֶר מַהוּ שֶׁיַּצִּיל אֶת הַזְּרָעִים. גְּרִיד זְרוּעַ מַהוּ שֶׁיַּצִּיל אֶת הַיֶּרֶק. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא שָׁמַע לָהּ מִן הָדָא. וְסוֹמֵךְ לְשָׁרְשֵׁי אִילָן שֶׁיָּֽבְשׁוּ. לֹא אָמַר אֶלָּא יָֽבְשׁוּ הָא לַח אָסוּר. רִבִּי יוֹסֵי שָׁמַע לֵיהּ מִן הָדָא סוֹמֵךְ לְבוּר וּלְנִיר וּלְגָפָה לְדֶרֶךְ וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים. הָדָא אָֽמְרָה שֶׁגֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. אֲפִילוּ תֵימָא וּלְגֶדֶר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים אֵין גֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. שַׁנְייָא הִיא הָכָא שֶׁהוּא גֶּדֶר זָרוּעַ וְאֵין גֶּדֶר זָרוּעַ מַצִּיל אֶת הַזְּרָעִים. Does a fence save grains143The question as it stands makes no sense since the Mishnah states clearly that a fence absolutely separates crops. One has to say that one does not speak of a (wooden) fence but of a stone wall and the question is whether the stone wall loses its status if it is used as a field in itself. (R. Moses Margalit wants to emend the following גריד to גדר and take the next sentence as explaining the meaning of the present one. This is impossible since the text is also supported by the Rome ms. and, as R. Eliahu Fulda notes, dry land is only mentioned to separate vegetables, whose rules are not as strict as those for grains.) One has to take the text here parallel to the following one and interpret “fence” as “stone wall topped by soil on which produce is growing.”? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following144Tosephta Kilaim 2:5. There it is added that the roots have to be 10 hand-breadths high, corresponding to the minimal size of a separating stone wall. Hence, living roots are not different from a stone wall on which some crop was planted.: “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following145Quote from the current Mishnah. Here, “fence” (and also, “closure”) is used without qualification and includes stone walls on which produce is grown.: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains146Since the stone wall carries produce, all separation rules for fields apply; there is no longer any wall in the legal sense once it became a field..
רִבִּי יוּדָן בָּעֵי גְּרִיד וּמֶשֶׁךְ מַהוּ שֶׁיִּצְטָֽרְפוּ. הֵיךְ עֲבִידָא הָיָה שָׁם מָקוֹם אוֹרֶךְ עֶשֶׂר אַמּוֹת וּמֶחֱצָה עַל רוֹחַב שִׁשָּׁה אֵינוֹ צָרִיךְ גְּרִיד. עָשָׂה גְּרִיד מִיכָּן מוּתָּר לִסְמוֹךְ שְׁתֵּי רוּחוֹתָיו. Rebbi Judan asked: Do dry land and length add together? How is that? If there was space ten and a half cubits long and six hand-breadths wide147On separate ground in a grain field one may sow a row of vegetables since, as was just stated, dry land only helps for vegetables., one does not have to have dry land148In order to permit the planting. But if dry land is added, one can sow grain close to it. Since the row of vegetables also takes up space, without the dry strip there would not be the required separation of at least three hand-breadths from the grain.. If dry land was added on both sides, one may sow close on both sides.
תַּנֵּי רִבִּי יוֹנָתָן בֶּן יוֹסֵי אוֹמֵר הָיָה שָׁם סֶלַע אֲרוּכָה עֲשָׂרָה וְרָחַב אַרְבָּעָה מוּתָּר לִסְמוֹךְ לוֹ מִשְׁתֵּי רוּחוֹתֶיהָ. הָֽיְתָה עֲשָׂרָה עַל עֲשָׂרָה מוּתָּר לִסְמוֹךְ לָה מֵאַרְבַּע רוּחוֹתֶיהָ. It was stated: Rebbi Jonathan ben Yose149A Tanna of the fourth generation, student of R. Aqiba, and perhaps also of R. Ismael. He is mentioned only in Tosephta and baraitot. His statement here refers to the Mishnah, that one may plant different crops at the sides of a rock outcropping that is at least ten hand-breadths high (about a yard). He states that any side of the outcropping at least one yard long forms an absolute barrier for kilaim. said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.