Rambam - 3 Chapters a Day

On the fifteenth of Adar, the court1 diverts their attention [from other concerns] and examines and investigates matters involving the needs of the community and consecrated property. They check the matter and research the [cases involved], so that consecrated property and dedication offerings will be redeemed and arachim and pledges of worth are collected from all those who are liable for them so that the entire nation will be prepared to give the gift of shekalim to maintain the House of our God.2

Consecrated articles are redeemed only on the basis of [evaluation by] three experts. Similarly, when movable property is being taken as security when one is liable for arachim,3 it should be evaluated by three people.4 And when an animal or the like is designated as an airech, it should be evaluated by three people.

When, however, land is designated as an airech or if arachin for humans must be collected from landed property, it is evaluated only by ten people5 and one of them must be a priest. For the passage [that speaks about redemption] mentions a priest.6 Similarly, if a person says: "I pledge my worth," "...the worth of so-and-so," "...the worth of my hand," or "...the worth of my foot," when an evaluation of his worth, that of his hand, or that of his foot is made, it is made by ten people and one of them is a priest.7

When consecrated property - whether landed property or movable property - is redeemed from the Temple treasury, an announcement is made before all those who might seek to redeem it.8 [The following rule applies if] one says: "I will [redeem] them for ten selaim," another says: "...for twenty," a third "...for thirty," a fourth "...for forty," and a fifth "...for fifty," and then the one who pledged fifty alone retracts. We expropriate ten [selaim] from the property [of the latter]9 and give the consecrated article to the one [who pledged to] give forty. Thus the Temple treasury receives fifty: Ten from one and forty from the other.

If the one who pledged forty also retracts, we expropriate ten [selaim] from his property and give the consecrated article to the one who pledged thirty. [If he and the others also retract,] we follow the same process until [the option is given to] the first. If the first who pledged ten also retracts, we announce the redemption of the consecrated article a second time and sell it. If it is redeemed for less than ten, we collect the difference from the person who [originally] pledged ten.

When does the above apply? When they retracted one after the other. If, however, they all retracted at the same time, we divide the sum among them.

What is implied? The first one says: "I will [redeem] it for ten selaim," the second: "...for twenty," and a third "...for 24," and the second and third retract at the same time, we enable the first to redeem it for ten and we expropriate seven from the property of both the second and the third.10 Thus the Temple treasury collects 24. Similarly, if all three of them retract and the consecrated article is [ultimately] sold for three, we expropriate seven selaim from the property of all of them. These principles are followed in all instances.

The [original] owners [of the consecrated article] are [given the opportunity to redeem the consecrated article] before all others, because they [are required to] add a fifth.11 They are not, however, required to add a fifth to the sum that they bid above other [potential] redeemers, only to what they initially pledged.

What is implied? The owners said: "We will [redeem] it for 20 [selaim]," and another person says: "I will redeem it for 20," the owners are given the option, because they add a fifth and pay 25." If another person comes and says: "I will redeem it for 21," and the [original] owners remain silent and do not add anything, we sell it to them for 25.12

If the owners increased [the bid of] 21, adding even a p'rutah,13 they are required to pay 26 [selaim] and a p'rutah: the 21 and a p'rutah which they pledged on their own initiative and the five which are the fifth from their original bid.

Similarly, if the second person said: "I will redeem it for 22," a third said, "...for 23," a fourth said, "...for 24," a fifth said, "...for 25," and [the original owner] added even a p'rutah to the sum of 25, they are compelled to give 30 and a p'rutah: the 25 and a p'rutah which they pledged on their own initiative and the five which are the fifth that they are obligated. For the owner is not required to add a fifth to the additions of the others. Instead, they must add the fifth from their original pledge to the final sum that they pledged.

When does the above apply? When the consecrated property was not evaluated by three experts. If, however, three experts evaluated the consecrated property and said that it was worth what the last [bidder] pledged and the original owners then increased his bid by even a p'rutah, the additional fifth they must give [is calculated based on] the latter bid.14 They must, therefore, give 31 [selaim], a dinar,15 and a p'rutah.

[The following rules apply when] the consecrated property was not evaluated, the owner pledged 20, someone else came and pledged 25, and the owner remained silent and did not add anything. The owner is still given priority, for he is also required to pay 25 because of the additional fifth. If another person came and pledged 26,16 he is given priority. If the owner desires to add even a p'rutah he must give 31 [selaim] and a p'rutah as we explained.17 This pattern is followed in all instances.

In the present era, we do not consecrate property, nor make evaluation offerings or dedication offerings,18 for there is no Temple to make improvements upon. [The following laws apply] if one did consecrate property or make an evaluation offering or a dedication offering:19 If it was an animal, he should lock it in [a closed room] until it dies naturally. If it was produce, a garment, or a utensil, it should be set aside until it rots. If it was coins or metal utensils, they should be taken to the Dead Sea or the Mediterranean Sea20 to be destroyed.

If a person consecrated a servant who accepted the mitzvot21 [incumbent on servants] or designates him as a dedication offering, he should redeem him and bring the money to the Dead Sea as is the law with regard to other pledges of the worth of an article or arachim in the present age.22 If the servant was a gentile,23 he may not be cast into a pit, nor may he be raised up from one.24

It is permissible to redeem consecrated property for a p'rutah in the present age even as an initial and preferable option.25 Our Sages, however, ruled that it be redeemed for four zuzim or close to that sum to publicize the matter. In the era of the Temple, as an initial preference, it should be redeemed for its worth, as we explained.26

In the present age, if a person made a dedication offering of movable property without specifying his intent, it should be given to the priests27 in that locale. If, however, he designated a field in Eretz Yisrael as a dedication offering without specifying his intent or designated it as a dedication offering to the priests, it is not a dedication offering.28 For [the laws of] a dedication offering of a field apply in the era that the Jubilee year is observed.29

If one designated landed property as a dedication offering for the priests in the Diaspora even in the present era, it is considered like movable property in Eretz Yisrael30 and should be given to the priests.

It is a mitzvah to consecrate property and designate dedication and evaluation offerings31 and it is appropriate for a person to observe these practices to subjugate his natural inclination32 so that he will not be parsimonious and to fulfill the charge of the prophets [Proverbs 3:9]: "Honor God with your wealth." Nevertheless, if a person never consecrated property nor designated a dedication or evaluation offering, it is of no consequence.33 For the Torah has given testimony, saying [Deuteronomy 23:23]: "If you will refrain from [uttering] a vow, you will not have sinned."

A person should never consecrate all of his property or designate it as a dedication offering. A person who does so violates the Torah's guidance, for [Leviticus 27:28] speaks [of a person designating a dedication offering] "from all that is his." [Implied is that he should not give] "all that is his," as our Sages explained.34 This is not piety, but foolishness, for he will lose all his money and become dependent on others.35 We should not show mercy to such a person. In a similar vein, our Sages said:36 "A man of foolish piety is among those who destroy the world." Instead, a person who distributes his money for mitzvot should not distribute more than a fifth,37 and he should conduct himself as our Prophets advised [cf. Psalms 112:5]: "He arranges his affairs with judgment," both with regard to matters involving Torah and worldly concerns.38 Even with regard to the sacrifices for which a person is liable, the Torah showed compassion for [a person's] resources and dictated that the type of sacrifice be offered according to a person's financial capacity.39 How much more so should this approach be followed with regard to matters which a person is obligated only because of his vows. He should take such vows only in a manner appropriate for him, as [implied by Deuteronomy 16:17]: "Each man according to his generosity, according to the blessings of God, your Lord, which He has granted you."40

Blessed be God who grants assistance.

This concludes the sixth book with the help of the Almighty.

The amount of chapters in this book are 43:
Hilchot Sh'vuot - 12 chapters.
Hilchot Nedarim - 13 chapters.
Hilchot Nizirut - 10 chapters.
Hilchot Arachim Vacharamim - 8 chapters.

In the name of the Lord, the God of the world.
May Your hand be [ready] to help me, for I have chosen Your precepts.

The seventh book which is The Book of Seeds

It contains seven sets of Halachot and this is their order:

The Laws of Kilaayim
The Laws of Matnot Aniyim
The Laws of Terumot
The Laws of Maaser
The Laws of Maaser Sheini
The Laws of Bikkurim
The Laws of Shemita

Introduction to Hilchos Kilaayim

They contain five negative commandments. They are:

1. Not to sow different species of produce;
2. Not to sow grain or vegetables in a vineyard;
3. Not to crossbreed different species of animals;
4. Not to work with two different species of animals together;
5. Not to wear [a garment made from] a forbidden mixture of fabrics.

These mitzvot are explained in the ensuing chapters.

A person who sows two species of seeds together in Eretz Yisrael1 is liable for lashes,2 as [Leviticus 19:19] states: "You shall not sow your field with mixed species."3

[This prohibition, referred to as kilayim, applies whether one] sows, weeds,4 or covers seeds with earth, e.g., there was a kernel of wheat and a kernel of barley or a fava bean and a lentil, lying on the earth and one covered them with earth, whether with his hand, his foot, or with a utensil, he is liable for lashes. [This applies] whether he sows them in the earth or in a pot with a hole.5 When, by contrast, one sows them in a pot without a hole, he is liable only for stripes for rebellious conduct.6

It is forbidden to sow kilayim7 for a gentile.8 It is, by contrast, permitted to tell a gentile to sow mixed species of seeds for his own sake.9

It is forbidden for a person to maintain mixed species of seeds in his field. Instead, he must uproot them. If he maintains them, he is not liable for lashes.10 It is permitted for a Jew to sow mixed species of seeds by hand in the Diaspora.11 It is even permitted to mix seeds at the outset and then sow them. These concepts [have been communicated] by the Oral Tradition.

The prohibition against mixed species of seeds involves only plants that are fit for human consumption.12 Grasses that are bitter and similar roots that are fit only for medicinal purposes and the like are not included in the prohibition against mixtures of seeds.

[Grafting] a mixture of trees is included in the prohibition: "You shall not sow your field with mixed species." What is implied? When a person grafts a tree [of one species] unto a tree [of another species], e.g., he grafted a branch of an apple tree to an esrog tree or one from an esrog tree to an apple tree, he is liable for lashes according to Scriptural Law in any place, whether in Eretz Yisrael or in the Diaspora.13 Similarly, if a person grafts a vegetable to a tree or a tree to a vegetable, he is liable for lashes in every place.14

It is forbidden for a Jew to allow a gentile to graft different species of trees together for [the Jew].15

It is permitted to sow the seeds of produce and the seeds of a tree together.16 Similarly, it is permitted to mix seeds from different species of trees and sow them together. [The rationale is that] the only prohibition against mixed species that applies to trees is the prohibition against grafting [different species together].

Although he is liable for lashes, when a person sows forbidden species together or grafts forbidden species of trees together, the produce that grows is permitted to be eaten, even by the person who transgressed and sowed it.17 For it is only sowing that is forbidden.18

It is permitted to plant a branch from the grafted tree or plant the seeds from a vegetable that was planted together with mixed species.19

Edible plants are divided into three categories:20

a) the first is called grain; it includes wheat, wild wheat, barley, oats, and spelt;

b) the second is called kitniot; it includes all the types of seeds eaten by men other than grain, e.g., beans, peas, lentils, millet, and rice, sesame seeds, poppy seed, white peas, and the like. c) the third is called garden seeds, i.e., seeds which are not fit for human consumption, but whose fruit is fit for human consumption, e.g., onion seeds, garlic [seeds], leek seeds, ketzach [seeds], cabbage seeds, and the like. Flax seed is considered in this category. When these seeds are sown and grow, before the seeds are recognizable, the entire plant is called herbage and it is called vegetables.

There are some garden plants that that are sown in [large] fields, e.g., flax and mustard seed21 and they are called "types of seeds." And there are other garden plants which people customarily sow only in small rows,22 e.g., turnips, radishes, spinach, onions, coriander, parsley, horse radish, and the like. These are called vegetables.

[The following rules apply when] seeds [of one species] are mixed together1 with seed of another [species]. If the smaller quantity was one twenty-fourth [or more of the entire mixture], e.g., a se'ah of wheat became mixed with 23 se'ah of barley,2 it is forbidden to sow the mixture unless one reduces the amount of wheat3 or adds to the amount of barley.4 If he sowed [the mixture as is], he is liable for lashes.5

Any [species of seed] that is considered a forbidden substance with the seeds [that are mixed in] is included in the sum of one twenty-fourth. What is implied? 23 se'ah of wheat were mixed together with two kabbin of barley, two kabbin of lentils, and two kabbin of beans.6 He should not sow the entire mixture until he reduces the se'ah of mixed substances by removing part of it or adding to the wheat, for barley, lentils, and beans are all considered as kilayim with wheat.

When does the above apply? When the different types of grain are mixed together, the different legumes are mixed together or grain is mixed with legumes or legumes mixed with grain. If, however, species of garden seeds are mixed with grain or beans, the measure [which is considered significant] is one twenty-fourth of what would be sown of that species7 in the area necessary to sow a se'ah [of grain].8 If [this amount] is mixed with a se'ah9 of grain or legumes, one should not sow the mixture unless he reduces [the garden seeds] or adds to the grain.

What is implied? [For example,] mustard seed was mixed with grain. Now a kav10 of mustard seed is sown in the area fit for a se'ah of grain. If one twenty-fourth of a kav of mustard seed is mixed with a se'ah11 of grain or legumes, one must reduce [the mustard seed]. Similarly, if it was customary to sow two se'ah of a species of garden seeds in an area where a se'ah of grain would ordinarily be sown,12 should a half a kav13 be mixed in a se'ah of grain or legumes, it must be reduced.

Therefore, [the following laws apply if] grain becomes mixed with flax seed. If there were three quarters [of a kav] in every se'ah [of grain], it is necessary to reduce the amount [of flax]. If there is less than that [amount], it is not necessary to make such a reduction. [The rationale is that] in an area fit to sow a se'ah [of grain], it is customary to sow three se'ah of flax seeds. This pattern is followed with regard to all other types of seeds.

When does the above apply? When one did not intend to mix the two species and one did not intend to sow a mixture of the two species. If, however, one intended to mix one species of seed with another species or to sow two species,14 it is forbidden to sow even one kernel of wheat with an entire grainheap of barley. Similar laws apply in all analogous situations.

[The following rules apply when] a person sowed a particular species in his field,15 but when the crops grow, he saw that there are intermingled species there.16 If the [intermingled] species covered one twenty-fourth of the area in the field, he should gather it until he reduces the amount because of the impression that might be created.17 [An onlooker might think that] perhaps he sowed mixed substances intentionally. [This applies] whether the [intermingled] species that grew was grain and legumes amid grain and legumes or garden seeds amid grain, legumes, and garden seed. If the amount that grew was less than this, he does not need to reduce it.

When does the above apply? When there is a reason to suspect [that he did so intentionally]. When, however, it is apparent from the situation that this was not the owner's intent, but the [intermingled species] grew on their own accord, we do not require him to reduce their amount.

What is implied? Indigo grew in [a field of] wheat. Grass grew in [a field of] chilbah18 planted for human consumption.19 [It is obviously undesirable, because the intermingled species] damage the primary species. Similar laws apply in all analogous situations.

How is it possible to know whether the chilbah is planted for human consumption? When it is sown in a series of rows and there is a border around it.20

Similarly, if different species grew in the place of the grainheap, we do not require him to uproot them, for it is known that he does not desire plants to grow in the place of the grainheap.21 If he removed some of the growths - which indicates that he desires to maintain [the plants] that remain - we tell him to uproot everything except one species.22

We may not plant vegetables in a stump of a wild fig tree or the like.23

[The following laws apply when a person] buries a bundle24 of turnips, radishes, or the like under a tree, or even under a vine.25 If some of the leaves were revealed, he need not be concerned [about the prohibition against kilayim],26 since he does not desire that [the buried vegetables] take root. If they were not [tied in] a bundle or their leaves were not revealed,27 he must show concern for that prohibition.

When a field had been sown and the produce [that grew] was harvested, but the roots were left in the earth, one should not sow another type of produce in that field until the roots are removed. [This applies] even if [these roots] will not produce a plant for several years.28

When a person had sown wheat in his field and then changed his mind and decided to sow barley before the wheat grew, he must wait until the wheat seeds rot and decompose in the earth - i.e., three days if the field is well irrigated. Afterwards, he should turn the land upside down with a plow29 and sow the other species. He does not have to turn the entire field upside down until there is not one kernel of wheat that has not been uprooted. Instead, he should plow the field like he would plow it before rainfall so that it would be watered thoroughly.

If the wheat grew and then he changed his mind and decided to sow barley, he should turn over the field30 and then sow it. If he let his animal into the field and it ate the growths, it is permitted to sow the other species.

On the first of Adar, a pronouncement is made regarding [the need for concern for] kilayim.31 Every person should go out to his garden and his field and clean it from mixed species. On the fifteenth of [Adar], the agents of the courts go out and spread out [throughout the land] to check.

Originally, [the agents of the court] would uproot [the mixed species] and cast them out and the owners of the fields would be happy that [the court's agents] would be cleaning their fields.32 [As a safeguard against indolence, the court ordained] that they would declare ownerless33 any field where mixed species were found, provided the [additional] species was one twenty-fourth [of the entire crop]. If it is less than that, they should not touch it.

The agents of the court return during the intermediate days of Pesach to look at the crop that were late in ripening. If mixed species have budded, we do not wait. Instead, [the agents] go out immediately and declare the entire field ownerless if one twenty-fourth of it is from a second species.