[This can be refuted]. As for ‘orlah, [that may be] because it had no period of fitness; 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, 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, 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? — [He can answer] ‘will you say’ — with what? ‘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? And the other who raises the objection holds: for that purpose it is deduced from nebelah: just as nebelah [must be enjoyed] in the normal manner of its usage, 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, 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? — Said R. Adda b. Ahabah: This proves that [in] kil'ayim of the vineyard, their very stock is forbidden, [and so we cannot refute it thus] since it had a time of fitness before taking root. ‘R. Shemaiah objected: If one sets a perforated pot in a vineyard, if one two-hundredth part is added, it is [all] forbidden: thus, only if there is added, but not if there is not added? — Said Raba, Two verses are written: ‘the fulness’ is written, and ‘the seed’ is written. How is this [to be reconciled]? That which is sown from the very outset [becomes forbidden] on taking root; that which was sown when [partly] grown, if it increased it is [forbidden]; if it did not increase, it is not [forbidden]! R. Jacob said in R. Johanan's name: We may cure ourselves with all things, save with the wood of the asherah. How is it meant? If we say that there is danger, 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? 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; 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, he said in R. Johanan's name: We may cure [i.e., save] ourselves with all [forbidden] things, except idolatry, incest, 29ᵃᵇᶜᵈᵉᶠᵍʰⁱʲᵏˡᵐⁿᵒᵖᵠʳˢᵗᵘᵛʷˣʸᶻᵃᵃᵃᵇᵃᶜ