Mishnah Kilayim

1 Wheat and zunin do not constitute kilayim with each other. Barley and oats, spelt and rye, or beans and sapir a type of bean, or purkdan and tofah two similar types of beans, or white beans and kidney beans, do not constitute kilayim with each other.

2 Cucumbers and melons do not constitute kilayim with each other. Rabbi Judah said they do constitute kilayim. Lettuce and wild lettuce, endives and wild endives, leek and wild leek, coriander and wild coriander, or mustard and Egyptian mustard, Egyptian gourd and the bitter gourd, or Egyptian beans and carob shaped beans do not constitute kilayim with each other.

3 Turnips and the cabbage turnip, cabbage and cauliflower, beet and rumex do not constitute kilayim with each other. Rabbi Akiva added: garlic and small wild garlic, onion and small wild onion, lupine and wild lupine do not constitute kilayim with each other.

4 As for trees: the pear and the crustumenian pear, the medlar and azarolus, do not constitute kilayim with each other. The apple and the crab-apple, or the peach and almond, or the jujube and rimin, even though they resemble each other, they still constitute kilayim with each other.

5 The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or Greek gourd with bitter gourd, even though they resemble each other, still constitute kilayim with each other.

6 A wolf and a dog, a wild dog and a fox, a goat and a deer, a gazelle and a ewe-lamb, a horse and a mule, or a mule and a donkey, a donkey and a wild donkey, even though they resemble each other, still constitute kilayim with each other.

7 They may not graft from one tree to another, or from one vegetable to another, or from a tree to a vegetable, or from a vegetable to a tree. Rabbi Judah permits it from a vegetable to a tree.

8 They may not plant vegetables in a trunk of a sycamore tree. They may not graft rue on white cassia, since that is grafting a vegetable on a tree. They may not plant a young fig-shoot in sea squill so that it might provide shade for it. They may not insert a vine branch into a melon, so that the melon might supply moisture to the vine, since that is grafting a tree on a vegetable. They may not place gourd seed into anchusa to preserve it the gourd seed, since that is grafting a vegetable on another vegetable.

9 One who buries turnips or radishes beneath a vine, if some of their leaves are uncovered, he need not fear transgressing the laws of kilayim, or the sabbatical year, or tithes and they may also be pulled up on Shabbat. One who plants a grain of wheat and a grain of barley at one time, this is kilayim. Rabbi Judah says: it is not kilayim unless there are two grains of wheat and one grain of barley, or one grain of wheat and two grains of barley, or a grain of wheat, a grain of barley and a grain of spelt.

1 Any seah which contains a quarter of a kav of a different species, one should reduce the proportion of the latter. Rabbi Yose says: one should pick all of it out. Whether it consists of one species or of two species. Rabbi Shimon says: they said this only if it consists of one species. But the sages say: anything that constitutes kilayim with the contents of a seah counts toward the quarter.

2 To what does this refer? To a mixture of grain occurring with different grain, or legumes with different legumes, to grain with legumes, and to legumes with grain. However they stated: Seeds from a garden which are not eaten, they count together with other seeds to form an amount sufficient to prohibit the sowing of a seah when there is 1/24 of the quantity of such seed that is necessary to sow a bet seah. Rabbi Shimon says: just as they ruled to be stringent so too they ruled to be lenient: flax mixed in with produce, combines when there is 1/24 of the quantity of such seed that is necessary to sow a bet seah.

3 If one’s field was sown with wheat, and he changed his mind and decided to sow it with barley, he must wait until it the wheat rots. He turns the soil and then he may sow the barley, if it the wheat had already grown. He should not say: “I will first sow the barley and, then turn the soil” rather he must first turn the soil and then sow. How much must he plow when overturning the soil? Like the furrows that are plowed after the first rain. Abba Saul says: one should plow so that one does not leave unplowed as much ground as holds a quarter kav to a bet seah.

4 His field was sown with grain, or pulse, or garden-seed, and he changed his mind and decided to plant it with vines, he may not say: “First I will plant the vines and then turn the soil,” but he must first turn the soil and then he may plant the vines. If it was “planted” with vines and he changed his mind and decided to seed with grain, pulse or garden-seed, he may not say: “First I will sow grain, legumes or garden-seed and then I will uproot the vines,” but he must first uproot the vines and then he may sow grain, legumes or garden-seed If he wants, he may cut down the vines to less than a handbreadth above ground, and then he may sow the grain and later he uproots the vines.

5 His field was sown with cumin or with arum, he must not sow on top of them, since they produce crops only after three years. A field of grain among which sprang up some self-sown woad, or an area of threshing-floors in which many species sprang up, or a field of clover among which grew up a number of species of herbs, he is not required to weed them out. But if he weeded or cut down the weeds, they say to him: “Uproot it all, except for one species.”

6 One who wants to lay out his field in long straight rows each sown with a different species: Bet Shammai says: three furrows of newly broken land. But Bet Hillel says: the width of a Sharon yoke. The two opinions are close to each other.

7 If the point of an angle of a wheat field overlaps into a barley field, it is permitted because it looks like the end of his field. If his field is of wheat, and his neighbor’s is of another species, he may sow next to the border some of the same species as that of his neighbor. If his field was of wheat and his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one’s field it is permitted to check one’s field with a row of flax.

8 They may not sow mustard or safflower close to a field of grain, but they may sow mustard or safflower close to a vegetable field. And they may sow close to fallow land or to plowed land, or to a wall made with loose stones, or to a path, or to a fence ten handbreadths high, or to a trench ten handbreadths deep and four wide, or to a tree forming a tent over the ground, or to a rock ten handbreadths high and four wide.

9 One who wishes to make his field into square plots each sown with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two inside his field, he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even if his entire field is a bet-kor, he may not make in it more than one square plot.

10 Whatever there is within a bet rova which separates different species is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, all count in the measure of a bet rova. One who wants to sow one type of grain in a field of another type of grain the measure is a bet rova. Vegetables within a field of other vegetables the measure is six handbreadths. Vegetables within a field of grain, or grain within a field of vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in a field of grain the measure is six handbreadths.

11 Stalks of grain which are leaning over other stalks of grain, or vegetable plants on other vegetable plants, or stalks of grain over vegetable plants or vegetable plants over stalks of grain, all this is permitted, except in the case of the Greek gourd. Rabbi Meir says: also in the case of the cucumber or Egyptian beans. But I consider their words more acceptable than mine.

1 A furrow of vegetables measuring six handbreadths by six handbreadths: it is permitted to sow in it five different types of seeds: four species, one on each of the four sides of the bed, and one in the middle. If it had a border one handbreadth high, one may sow in it thirteen different species three on every border, and one in the middle. It is prohibited to plant a turnip head in the border since that would fill it completely. Rabbi Judah said: it is permitted to sow six species in the middle.

2 They may not sow different species of seeds in one bed, but they may sow different species of vegetables in one bed. Mustard and small polished peas are a species of seed; large peas are a species of vegetable. If a border was originally a handbreadth high and then it fell in height, it remains valid, since it was valid at the beginning. A furrow or water channel that is a handbreadth deep: it is permitted to sow three different species of vegetables, one on one side, one on the other side, and one in the middle.

3 If the point of an angle of a vegetable field overlaps into a field of another vegetable, it is permitted because it looks like the end of his field. His field was sown with a certain vegetable and he wants to plant in it a row of another vegetable: Rabbi Ishmael says: he may do so as long as a furrow runs through from one end of the field to the other. Rabbi Akiva says: as long as it is six handbreadths long and fully as wide. Rabbi Judah says: as long as the width is the full width of a footstep.

4 Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. But planting one row of cucumbers, one row of gourds and one row of Egyptian beans is prohibited. Planting one row of cucumbers, one row of gourds, one row of Egyptian beans and again one row of cucumbers: Rabbi Eliezer permits, but the sages forbid.

5 One may plant a cucumber and a gourd in one hole, as long as this species inclines in one direction, and the other species in the opposite direction. And he should tip the leaves of one species one way, and the other the opposite way, since the sages’ prohibitions in matters of kilayim were decreed only because of appearance.

6 His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows of onions and plants in the cleared space one row of gourds, then he leaves onions over a space of two rows, pulls up two rows of onions and plants in the cleared space one row of gourds, and so on. Rabbi Akiva says: he pulls up two rows of onions, plants in the cleared space two rows of gourds, then he leaves onions over a space of two rows, pulls up two rows of onions, and plants two rows of gourds; and so on. The sages say: if between one row of gourds and the next there are not twelve cubits, one may not allow what is sown in the intervening space to remain.

7 A gourd sown among a different vegetable must be separated by as much as any other vegetable. A gourd sown among grain he must give it a separating space of a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give the gourds six handbreadths for them to be worked. And if the row of gourds overgrows into the border he must pull up that which is within it. Rabbi Yose says: he must give the gourds four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that the gourd is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring another seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring another seed into the bet kor.

1 A karahat a bare patch within a vineyard: Bet Shammai says: it must measure twenty-four cubits by twenty-four cubits. But Bet Hillel says: sixteen cubits. A mehol an unsown belt of ground between a planted area and a fence of a vineyard: Bet Shammai says: it must measure sixteen cubits. But Bet Hillel says: twelve cubits. What is a karahat of a vineyard? A vineyard which has been cleared of vines in its middle. If there are less than sixteen cubits, then one may not bring seed into it. If it is sixteen cubits, they leave a space in which to work the vineyard and they may sow the rest.

2 What is a mehol in a vineyard? The space between the vineyard and a fence. If there are less than twelve cubits, then one may not bring seed into it. If there are twelve cubits, they leave a space in which to work the vineyard and they may sow the rest.

3 Rabbi Judah says: this is nothing but the fence of the vineyard. What then is a mehol of a vineyard? A space between two vineyards. What is considered a fence? One that is ten handbreadths high. And what is considered a trench? One ten handbreadths deep and four wide.

4 A partition of reeds: if between one reed and another there are less than three handbreadths, the space through which a kid young goat could enter, it counts as a legally effective partition. A stone fence which has been broken through up to the length of ten cubits, the breach is regarded as a doorway; more than that, opposite the breach it is prohibited to sow seeds. If there were many breaches in the fence, if the standing sections exceed the breached sections, it is permitted to sow there. But if the breached sections exceed those which remain standing, it is forbidden to sow opposite the breaches.

5 One who has planted a row of at least five vines: Bet Shammai says: these constitute a vineyard. But Bet Hillel says: they do not constitute a vineyard unless there are two rows. Consequently, one who sows four cubits within the vineyard: Bet Shammai says: he has sanctified one row of the vineyard, and created kilayim. But Bet Hillel says: he has sanctified two rows.

6 One who plants two vines opposite two other vines, and one other vine forming a “tail,” this is a vineyard. Two vines opposite two other vines, and one other vine in between, or two opposite two, and one in the middle, these are not a vineyard until there are two opposite two with one other forming a tail.

7 One who has planted one row of vines on his own land and another row on his neighbor’s land, and there is a private road or a public road in the middle, or a fence lower than ten handbreadths, these two rows combine. If there is a fence higher than ten handbreadths they do not combine. Rabbi Judah says: If he intertwines them the rows of vines above the fence they do combine.

8 One who has planted two rows of vines if there are not eight cubits between them, he may not bring seed there in the space between the two rows. If there are three rows if there are not sixteen cubits between one row and the next he may not bring seed there. Rabbi Eliezer ben Jacob said in the name of Hananya ben Hakinai: even if the middle row was destroyed and there are not sixteen cubits between one row and the next, he may not bring seed there, but if he had planted them two rows at the outset, it is permitted to sow between them if they are eight cubits apart.

9 One who plants his vineyard sixteen cubits, sixteen cubits separating each row, he may bring seed there. Rabbi Judah said: It happened at Tsalmon that a man planted his vineyard on a plan of sixteen cubits, sixteen cubits separating each row. One year he would turn the tips of the vine branches of two adjacent rows toward one place, and sow the furrow in between, and the following year he would turn the tips of the vine branches in the opposite direction, and sow the land which had been left untilled the preceding year. The matter came before the sages, and they permitted it. Rabbi Meir and Rabbi Shimon say: even one who has planted his vineyard with eight cubits between every two rows, this is permitted.

1 A vineyard that has been partly ruined: if it is still possible to harvest ten vines within a bet seah, and they are planted according to halakhah, this is called a “poor vineyard.” A vineyard planted in a mixed-up manner, if there remains an alignment of one line of two parallel vines opposite a line of three vines, it constitutes a vineyard, but if not it is not a vineyard. Rabbi Meir says: since it is like a vineyard in general in appearance, it is a vineyard.

2 A vineyard that has been planted with less than four cubits in between rows of vines: Rabbi Shimon says: this is not a vineyard. But the sages say: it is a vineyard, and we look at the middle rows as if they were not there.

3 A trench passing through a vineyard, ten handbreadths deep and four wide: Rabbi Eliezer ben Jacob says: if it runs right through from the beginning of the vineyard to the end, it looks like it is in between two separately owned vineyards, and it is permitted to sow in it. But if it is not, it is regarded as if it were part of a winepress. And as for a winepress in a vineyard, and the winepress is ten handbreadths deep and four wide: Rabbi Eliezer says: it is permitted to sow in it. But the sages prohibit it. A watchman’s mound in a vineyard, ten handbreadths high and four wide: it is permitted to sow in it. But if the ends of the vine-branches become intertwined over it, it is forbidden.

4 A vine planted in a winepress or in a depression in the ground, they leave room to work on it, and one may sow on the rest. Rabbi Yose says: if there are not four cubits there, one may not bring seed there. As for a house that is within a vineyard, it is permitted to sow there.

5 One who plants a vegetable or allows it to remain in a vineyard, he renders prohibited as kilayim forty-five vines. When is this so? When they were planted with either four or five cubits between rows. If they were planted with either six or seven cubits between rows he renders prohibited as kilayim the vines within an area of sixteen cubits in every direction, in the form of a circle, not of a square.

6 One who sees a vegetable in a vineyard, and said: “When I reach it I will pluck it,” it is permitted. But if he says: “When I come back I will pluck it,” if the vegetable has in the meantime increased by a two-hundredth, it is forbidden.

7 If he was passing through a vineyard, and seeds fell from him, or seeds went into the field with manure, or with irrigation water, or if he was in a grain field scattering seed and the wind blew some behind him into a vineyard, everything is permitted. If the wind blew the seed in front of him into a vineyard, Rabbi Akiva says: If it has produced small shoots, he must turn the soil. If it has reached the stage of green ears, he must beat them out. If it has grown into grain, it must be burned.

8 One who allows thorns to remain growing in a vineyard: Rabbi Eliezer says: he in this way prohibits the vineyard. But the sages say: he does not prohibit unless it is something that is generally allowed to grow. Iris, ivy, and the king’s lily, and all kinds of seeds are not kilayim in a vineyard. As for hemp: Rabbi Tarfon said: it is not kilayim, but the sages say it is kilayim. Artichokes are kilayim in a vineyard.

1 What is an aris an espalier which is regarded as a vineyard? One who has planted a single row consisting of five vines beside a fence ten handbreadths high, or beside a trench ten handbreadths deep and four wide, they leave a space of four cubits in which to work it. Bet Shammai says: they measure the four cubits from the body of the vine to the field. But Bet Hillel says: from the fence to the field. Rabbi Yohanan ben Nuri said: all who say so are mistaken! Rather, if there are four cubits from the body of the vines to the fence, they leave a space in which to work it and they may sow the rest. And how much is the space needed to work a vine? Six handbreadths in every direction. Rabbi Akiva says: three.

2 An aris which projects from a terrace: Rabbi Eliezer ben Jacob says: if a person standing on level ground is able to harvest all of it, such an aris prohibits sowing seed in four cubits of the field, but if he is not able to do so, it prohibits sowing seed only in the soil which is directly below it. Rabbi Eliezer says: even one who has planted one row of vines on the ground, and one on a terrace, then if it is ten handbreadths above the level ground, one does not combine with the other; if it is not ten handbreadths high then one does combine with the other.

3 One who suspends vines over papyrus-ropes of a trellis, he may not bring seed beneath the remainder of the trellis. However, if he did so, he has not caused them to be prohibited. If new tendrils spread over the remainder, that which was sown under the remainder is forbidden. Similarly, when one hangs vines over some part of a non-fruit-bearing tree.

4 One who suspends branches of a vine on part of the branches of a fruit tree, it is permitted to bring seed beneath the remainder. If new tendrils spread over the remainder, he must turn them back. It happened that Rabbi Joshua went to Rabbi Ishmael in Kefar Aziz, and the latter showed him a vine with its branches suspended on part of the branches of a fig tree. He Rabbi Ishmael asked him Rabbi Joshua: “May I bring seed beneath the remainder?” He answered him: “It is permitted.” He took him to Bet Hamaganyah and he showed him a vine whose branches were suspended on part of a beam belonging to the trunk of a sycamore, which had many beams. He Rabbi Joshua said to him Rabbi Ishmael: beneath this beam it is prohibited to sow but beneath the remainder it is permitted.

5 What is a serak non-fruit-bearing tree? Any tree which does not yield fruit. Rabbi Meir says: all trees are serak, except the olive and the fig tree. Rabbi Yose says: all trees that are not planted in whole fields, are serak trees.

6 Gaps in an aris must be eight cubits and a little more in order to be able to sow seeds in the gaps. In the case of all measurements that the sages said in connection with a vineyard, there is no “and a little more,” except in the case of gaps in an aris. The following count as gaps in an aris: if an aris was razed in its middle and five vines remained on one side and five vines on the other side. Then if the gap is only eight cubits, one may not bring seed there. But if the gap is eight cubits and a little more, they give the vines space to work them, and he may sow the rest.

7 An aris which turns away from a wall where it forms an angle, and comes to an end, they give it space to work it and they may sow the rest. Rabbi Yose says: if there are not four cubits there, one may not bring seed there.

8 Canes which protrude from the aris and one is too concerned for them to cut them short, it is permitted to sow directly beneath them. If he made them long so that the new growth might spread along them, it is forbidden to sow underneath.

9 A blossom which protruded from the aris, it is regarded as if a plumb line were suspended from it, directly beneath it, it is prohibited to sow. Similarly, in the case of a blossom protruding from a hanging branch of a single vine. One who has stretched a vine-shoot from tree to tree, it is forbidden to sow beneath it. If he made an extension to the vine by means of rope or reed, it is permitted under the extension. If he made the extension so that the new growth might spread along it, it is forbidden.

1 If one has bent a vine into the ground and then brought it back up elsewhere, then if there is not soil over it to the height of three handbreadths, he may not sow seed above it, even if he bent and conducted it underground through a gourd or through a pipe. If he bent it and conducted it through rocky soil, then even if there are only three fingerbreadths of soil over it, it is permitted to sow seed above it. As for a knee-like vine formed by burying and conducting it underground, they measure the space needed to work it only from its second root.

2 One who has bent and conducted underground three vines, and their original stems are visible, Rabbi Elazar bar Tzadok says: if there are four to eight cubits between them, they combine, if not, they do not combine. A vine which has dried up, it is forbidden to sow near it, but it does not prohibit the seed as kilayim. Rabbi Meir said: the same applies to a cotton plant, it is forbidden to sow near it, but it does not prohibit the seed as kilayim. Rabbi Elazar bar Tzadok said in his name: above the vine too, it is forbidden to sow near it, but it does not prohibit the seed as kilayim.

3 The following are forbidden, but they do not prohibit the seed sown there: The remainder of a legally inadequate empty patch karahat of a vineyard. The remainder of a legally inadequate mehol of a vineyard. The remainder of a legally inadequate aris-gap. The ground under the remainder of papyrus-ropes of a trellis. But the ground beneath a vine, and within the place left to work a vine, and the ground within four cubits of a vineyard, these do prohibit the seed sown there.

4 One who causes his vine to overhang his fellow’s grain, he has caused the grain to be prohibited and he is responsible for it. Rabbi Yose and Rabbi Shimon say: a person does not prohibit as kilayim what is not his own.

5 Rabbi Yose said: It happened that a man sowed seed in his vineyard in the sabbatical year, and the matter came before Rabbi Akiva, who said: a person does not prohibit as kilayim what is not his own.

6 If a forceful occupier anas has sown seed in a vineyard, and it went out of his possession and reverted to the rightful owner, he the original owner should cut it down, even during hol hamoed. Up to what amount should he pay the workers? Up to a third. If they demand more than this, he should cut it in his usual way even if he has to keep cutting after the festival. At what point is he considered a forceful occupier anas? From the time the original owner’s name has been forgotten.

7 If wind has blown vines so that they hang over grain, one should immediately fence them apart. If an unforeseeable event occurred to him, it the grain is permitted. If grain is bent and the ears reach beneath a vine, similarly in the case of vegetables, one should turn them back, and it does not prohibit as kilayim. From what stage does grain prohibit kilayim? From the time it has struck root. And grapes? From the time they become as large as white beans. Grain which has become completely dried out, and grapes which have fully ripened no longer prohibit as kilayim.

8 Seed sown in a perforated flowerpot, prohibits as kilayim in a vineyard. In one not perforated, does not prohibit as kilayim. Rabbi Shimon says: both are forbidden but neither prohibits. One who carries a perforated flowerpot through a vineyard, if that which is sown in it grows a two-hundredth part, it is forbidden.

1 Kilayim of the vineyard: it is forbidden both to sow and to allow to grow, and it is forbidden to derive benefit from them. Kilayim of seeds: it is forbidden both to sow and to allow to grow, but it is permitted to eat them, and all the more so to derive benefit from them. Kilayim of clothing: is permitted in all respects, except that it is forbidden to wear them. Kilayim of beasts: it is permitted to raise and to keep, and it is only prohibited to cross-breed them. Kilayim of beasts: these are prohibited with each other.

2 A beast behemah with a beast of another species; a wild animal hayyah with a wild animal of another species; a behemah with a hayyah; a hayyah with a behemah; an unclean beast with an unclean beast of another species; a clean beast with a clean beast of another species; or an unclean beast with a clean beast; or a clean beast with an unclean beast; they are forbidden for plowing, and it is forbidden to pull them or lead them tied together.

3 The person driving the two different animals yoked together receives the forty lashes. And the person sitting in the wagon receives the forty lashes. But Rabbi Meir exempts the latter. The tying of a third animal different from the two already harnessed to a wagon to the straps of those animals is prohibited.

4 They may tie a horse neither to the sides of a wagon drawn by oxen nor behind the wagon, nor may they tie a Libyan donkey to a wagon drawn by camels. Rabbi Judah says: all mules born from horses, even though their father is a donkey, are permitted with each other. Likewise mules born from donkeys, even though their father is a horse, are permitted with each other. But mules born from a horse with mules born from donkeyss are prohibited with each other.

5 Mules of uncertain parentage are forbidden one with another. And a ramakh is permitted. Wild man-like creatures are in the category of hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are in the category of hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive’s size of its carcass renders a person carrying it unclean, and a lentil’s size of its carcass renders a person touching it unclean.

6 The wild ox it is in the category of behemah. But Rabbi Yose says: it is in the category of hayyah. The dog it is in the category of hayyah. But Rabbi Meir says: it is in the category of behemah. The pig it is in the category of behemah. The wild donkey it is in the category of hayyah. The elephant and the monkey they are in the category of hayyah. A human being is permitted to draw, plow, or lead with any of them.

1 Nothing is forbidden on account of kilayim except a mixture of wool and linen. No clothing material can become unclean from scale disease except wool or linen. Priests do not wear any materials to serve in the Temple except for wool and linen. Camel’s wool with sheep’s wool, that have been mixed together: if the greater part is camel’s wool, it is permitted to mix it with linen, but if the greater part is sheep’s wool, it is forbidden; if it is half and half, it is forbidden. The same applies to hemp and linen mixed together.

2 Silk and floss-silk do not fall under the prohibition of kilayim, but are prohibited on account of appearance. Mattresses and pillows do not fall under the prohibition of kilayim, as long as his flesh does not come into immediate contact with them. Even temporary wearing of kilayim is not permitted. One may not wear kilayim even on top of ten garments, even for the purpose of evading taxes.

3 Hand towels, scroll covers, and bath towels do not fall under the prohibition of kilayim. Rabbi Elazar prohibits. Barbers’ covers are subject to the prohibition of kilayim.

4 Shrouds for the dead, and the packsaddle of a donkey are not subject to the law of kilayim. One may not however place a packsaddle made of kilayim on one’s shoulder even to carry dung out on it.

5 Sellers of clothes may sell clothes made of kilayim in their usual way, as long as they do not intend to protect themselves from the sun in the sun, or to protect themselves from the rain in the rain. The scrupulous hang such materials or garments on a stick over their backs.

6 Tailors may sew materials which are kilayim in their usual way, as long as they do not intend to protect themselves from the sun in the sun, or to protect themselves from the rain in the rain. The scrupulous sew such materials as they are laid on the ground.

7 The Birrus blanket or Brindisian blanket, or Dalmatian cloth, or felt shoes, may not be worn until one has examined them. Rabbi Yose says: those that come from the coast or from lands beyond the sea, do not require examination, since they are presumed to be sewn with hemp. Felt-lined shoes are not subject to the laws of kilayim.

8 Only what is spun and woven is forbidden under the law of kilayim, as it says, “You shall not wear shatnez”Deuteronomy 22:11, that which is shua combed tavui spun and nuz woven. Rabbi Shimon ben Elazar says: the word shaatnez means that he the transgressor is perverted naloz and causes his father in heaven to turn away from him.

9 Felted materials can be prohibited because of kilayim, since they are combed. It is prohibited to attach a string of wool to linen material, since this resembles weaving. Rabbi Yose says: it is forbidden to use cords of purple wool to tie round a loose linen garment, since before he ties it, he stitches it on. One may not tie a strip of woolen material with one of linen material to wear as a belt around one’s waist, even if there is a leather strap between the two.

10 Weavers’ marks or launderer’s marks can be prohibited because of kilayim. One who sticks one thread through material, this does not constitute a connection, nor does the prohibition of kilayim apply and one who unties such a connection on Shabbat is exempt. If one made its two ends come out on the same side of the material, this constitutes a connection, and it comes under the prohibition of kilayim, and one who unties such a connection on Shabbat is liable. Rabbi Judah said: the prohibition does not apply until one has made three stitches. A sack and a basket one having a strip of woolen material attached to it, and the other a strip of linen combine to form kilayim.