[If] poles protrude from the trellis and he values them [as is] and does not want to cut them, opposite them it is permitted [to plant]. [If] he made them in order for new growth to go on them, it is forbidden.

[If] a shoot protrudes beyond the trellis, we view it as though a plumbline were hanging from it, and it is forbidden [to plant] opposite it. And likewise for a raised vine. [If] someone stretches a vine branch from one tree to another, it is forbidden [to plant] beneath it. [If] he extended it by means of a hemp rope or a reed rope, under the extension it is permitted [to plant]. [If] he made it in order for new growth to go on it, it is forbidden.

[If] someone propagates a grapevine in the ground, if there are not three handbreadths of soil on top of it, he may not bring seed above it, even if he propagates it in gourd [pipe] or [earthenware] pipe. [If] he propagated it in rock, even though there are only three fingerbreadths of soil above it, he is permitted to bring seed above it. [If there is] a knee in a grapevine, we do not measure other than from the second trunk.

[If] someone propagates three vines and their trunks are visible, R’ Eliezer bar Tzadok says: If there are from four cubits up to eight between them, then they combine; if not, they do not combine. A vine which has dried is forbidden but does not condemn. R’ Meir says: Even cotton is forbidden but does not condemn. R’ Elazar bar Tzadok says in his name: Even above the vine [planting] is forbidden but does not condemn.

The following prohibit but do not condemn: the extra [part] of a destroyed vineyard, the extra [part] of a vineyard perimeter, the extra [part] of disruptions of a hanging vineyard, and the extra [part] of vine supports. But under the vine, the work area of a vine, and the four cubits of the vineyard, these become condemned.

[If] someone positions his vine so that it overshadows the grain of his fellow, this condemns, and he is responsible for it. R’ Yose and R’ Shimon say: A person cannot condemn something which is not his.

R’ Yose said: It happened once that someone planted his vineyard during sheviis. The incident came before R’ Akiva, and he said: A person cannot condemn something which is not his.

[If] a robber plants a vineyard and then it leaves his [control], [the owner] harvests even during the festival. How much must he give to workers? Up to a third. More than this, he harvests his usual way and continues even after the festival. From when is he called a robber? From when [the name of the original owner] sinks.

[If] the wind blew vines over grain, he must cut [them] at once; if some accident befalls him, it is permitted. [If] his grain leans under a vine, and likewise with greens, he returns it and it does not condemn. From when is grain condemned? From when it takes root. And grapes? From when they reach the size of a hyacinth bean. Grain which has dried to its full extent, and grapes which have ripened to their fullest, do not become condemned.

A perforated pot condemns in a vineyard, but an unperforated pot does not condemn. R’ Shimon says: This and that forbid, but do not condemn. [If] someone transports a perforated pot through a vineyard, if it increases by a two hundredth part, it is forbidden.

Kilayim of the vineyard is forbidden to plant and to maintain, and it is forbidden for use. Kilayim of plants is forbidden to plant and to maintain, but it is permitted for eating and certainly for use. Kilayim of clothes is permitted in every way, and is forbidden only for wearing. Kilayim of animals is permitted to raise and maintain, and only mating is forbidden. Animals of kilayim are forbidden one with another.

A domestic animal with a domestic animal or a wild animal with a wild animal, a domestic animal with a wild animal or a wild animal with a domestic animal, a non-kosher animal with a non-kosher animal or a kosher animal with a kosher animal, a non-kosher animal with a kosher animal or a kosher animal with a non-kosher animal — [these teams] are forbidden for plowing, for pulling, and for leading.

The driver receives forty [lashes], and someone sitting in the coach receives forty [lashes]. R’ Meir exempts him. And the third which is tied to straps is forbidden.

It is forbidden to tie a horse to the sides of a wagon or to the back of a wagon, or [to tie] a libdicum to camels. Rabbi Yehudah says: All those born of a mare, even though their father is an ass, are permitted one with another; and so also those born of an ass, even though their father is a horse, are permitted one with another. However, those born of a horse with those born of an ass are forbidden with one another.

Prutiyos are forbidden, and the ramach is permitted. The adnei hasadeh is a wild animal. R’ Yose says: It conveys tumah through overshadowing just like a human. The porcupine and the stone marten are wild animal(s). The stone marten — R’ Yose says that Beis Shammai say: It conveys tumah through carrying as the size of an olive’s bulk, and [tumah] through contact as the size of a lentil.

The wild ox is a variety of domestic animal. R’ Yose says: A variety of wild animal. The dog is a variety of wild animal. R’ Meir says: A variety of domestic animal. The pig is a variety of domestic animal. The arod is a variety of wild animal. The elephant and the monkey are varieties of wild animals. And man is permitted with them all — to pull, to plow, and to lead.

No [fabrics] are prohibited because of kilayim other than wool or flax. No [fabrics] contract tzaraas other than wool or flax. The Kohanim do not wear for service in the Temple any [fabrics] other than wool and flax. Camel’s hair and sheep’s wool which he mixed together — if the majority is from camels it is permitted; if the majority is from sheep it is forbidden; half and half, it is forbidden. And so too with flax and hemp which he mixed together.