Pesachim — Daf 25a

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

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

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

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

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

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

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

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

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

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

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

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

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

[This can be refuted]. As for ‘orlah, [that may be] because it had no period of fitness;1 will you say [the same of] meat and milk [seethed together], seeing that they had a period of fitness? 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 for leaven during Passover, [that may be] because he [the offender] is punished with kareth,2 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,3 let us refute [it thus]: as for kil'ayim of the vineyard. [that may be] because we flagellate on its account even [when he does] not [use it] in the normal manner of its usage? And Abaye?4 — [He can answer] ‘will you say’ — with what?5 ‘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?6 And the other who raises the objection holds: for that purpose7 it is deduced from nebelah:8 just as nebelah [must be enjoyed] in the normal manner of its usage,9 so [must] meat [seethed] in milk, in the normal manner of its usage. And Abaye? — [He argues]: for that reason ‘eating’ is not written in its own case,10 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?11 — Said R. Adda b. Ahabah: This12 proves that [in] kil'ayim of the vineyard, their very stock is forbidden,13 [and so we cannot refute it thus] since it had a time of fitness before taking root.14 ‘R. Shemaiah objected: If one sets a perforated pot in a vineyard,15 if one two-hundredth part is added, it is [all] forbidden:16 thus, only if there is added, but not if there is not added?17 — Said Raba, Two verses are written: ‘the fulness’ is written, and ‘the seed’ is written.18 How is this [to be reconciled]? That which is sown19 from the very outset [becomes forbidden] on taking root;20 that which was sown when [partly] grown,21 if it increased it is [forbidden];22 if it did not increase, it is not [forbidden]!23 R. Jacob said in R. Johanan's name: We may cure ourselves with all things, save with the wood of the asherah.24 How is it meant? If we say that there is danger,25 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 said, why is ‘with all thy soul’ said?26 But it is to teach you: if there is a man to whom his person is dearer than his wealth, therefore, ‘with all thy soul’ is stated;27 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,28 he said in R. Johanan's name: We may cure [i.e., save] ourselves with all [forbidden] things, except idolatry, incest, 29 the subject dealt with in Ex. XXII, 30 (Rashi). 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. (the pot) forbidden as kil'ayim. 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. growth only, while ‘the seed’ implies the original stock. lying in a jug.