Q: I want to plant a variety of vegetables in my backyard (in New Jersey). Do the vegetables have to be planted at a certain distance one from the other to avoid problems of kilayim (mixed planting)? A gardener even told me that I should plant carrot and radish seeds in the same hole to help the carrots. Is that permitted?
A: The specific laws of kilayim are very complex. There is a whole masechet of mishnayot on the topic, and our mentor, Harav Yisraeli zt"l, dedicated a volume of Eretz Hemdah to the subject. However, your case avoids most of the issues, as we will see.

Let us start with a little background. There are a few different types of mixing of species as they grow or reproduce. The one you refer to is called kilei zera'im. There is a more severe type of mixing of seeds, which carries with it even an issur hana’ah (a prohibition to receive benefit) on the resulting produce. That is kilei hakerem (mixed planting that includes grapes, Devarim 22:9). Another agricultural type of kilayim is kilei harkava (grafting). Finally, there is a prohibition on facilitating the mixing of animal species, which is called kilei harba’ah.

The question that is of greatest importance to you is: where do the prohibitions on mixing apply? The general rule is that mitzvot that are land-based apply only in Eretz Yisrael, whereas other mitzvot apply throughout the world (Kiddushin 36b). Thus, the prohibition on mix-breeding animals, which is not land-based, applies in NJ as in Israel. The mishna (ibid.) mentions two (and brings a dispute on a third) land-based mitzvot that are in effect in chutz la’aretz (outside Israel). They are orla (benefiting from the fruit of trees during their first three years) and kilayim. Thus, it would seem that you would have to be careful to make sufficient separation between the species.

However, the gemara (ibid. 39a) states that the mishna which says that kilayim applies in chutz la’aretz refers only to kilei hakerem, which, as we mentioned, is a more stringent prohibition within Eretz Yisrael. Due to that stringency, the Rabbis extended its implementation to chutz la’aretz, as well. When we refer to the gemara, we are talking about the Babylonian Talmud. In the Jerusalem Talmud (Orlah 3:3) they learn that kilei zeraim is forbidden in chutz la’aretz based on a comparison to another type of mixture, that of shaatnez. Rambam (Kilayim 1:1) though, rules like the gemara, as does the Shulchan Aruch. Only in regard to grafting trees, which the Torah hints is connected to the mixed-breeding of animals, does the Torah prohibition apply in chutz la’aretz.

Let us summarize that which applies and does not apply in chutz la’aretz. From the Torah, mixed-breeding animals and grafting branches onto trees of a different species are forbidden. Rabbinically, mixed planting of species along with grape vines is forbidden. Planting trees or vegetables or even mixing the seeds of different species other than grapes are all permitted in chutz la’aretz. Therefore, the mixed planting that you refer to is permitted for you in NJ.

Let’s just discuss some basic concept as to the separation required, when it is required, so you know a little of what to do regarding grapevines and you can be prepared if and hopefully when you make Aliya. The minimum separation between most types of vegetation is six tefachim (approximately 18 inches). (According to Rambam (Kilayim 3:10), there are certain types of vegetables where the requirement on the level of Torah law is only one tefach (see Eretz Hemdah II, 6:1)). As the size of the patches grow the required separation grows significantly, until the groups do not look like they are being inter-grown (Rambam ibid.:7). Regarding grapes, the minimum requirement is to have a separation of 6 tefachim. Once you have a patch of five vines, the minimum separation goes up to 4 amot (approx. 6 feet) (Rambam ibid. 7:1,7).

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] Candle by Day
The trick is to compromise without being compromised.
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The expression, "a land of milk and honey," appears in the Torah - with one exception - only in reference to the Land of Israel. That exception is found in our parsha; Datan and Aviram, Korach's co-conspirators, abuse the term by applying it to Egypt (Bamidbar 16:13). The midrash (Lekach Tov) teaches that Datan and Aviram had prospered in Egypt and therefore saw it as a land of plenty.

But Israel is the land of milk and honey because its agricultural bounty is not merely material. The Rambam (Guide to the Perplexed III, 43) calls Israel "the best place in the land and the fattest" [as in "fat of the land"]. This description appears earlier in the Sifrei (Devarim 37): "A land of milk and honey - its fruit are as fat as milk and as sweet as honey… fat is the Land of Israel... The Land of Israel is higher than all other lands and is therefore superior to them." The "elevation" to which the Sifrei refers is the land's proximity to God's blessing.

Avnei Nezer (Neot Deshe, parshat Sh'lach) writes that the manna that descended daily from heaven to sustain Israel in the desert never ceased altogether; to this very day, its nature permeates the produce of the Land of Israel. Rav Kook teaches that unlike the food of other lands, "the food of the Land of Israel is holy" (Orot Hakodesh III, p. 295).

May all Israel merit to dwell in the Land, to "eat of its fruit and be sated with its bounty."

Rabbi Jonathan Blass, Neve Tzuf
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[4] A Touch of Wisdom, A Touch of Wit
Two men once came to R' Yaakov of Lissa with a dispute. One had found a gold coin, and the other claimed it had fallen from his pocket. R' Yaakov felt that the man who claimed to have dropped it was not telling the truth. He then ordered the two men out of his room, into two adjacent rooms, in preparation for hearing the case.

As soon as the men had left, R' Yaakov moved close to the room where the man who claimed to have lost the coin was waiting, and began speaking to himself:
"Had the man who claims to have lost it claimed that there is a hole in the coin, that would be clear proof that it is his, because a hole in a coin is considered to be valid proof."

A little later, he called the main in for questioning. As soon as the man entered, he burst out, "Rabbi, you know that I never saw the coin that was found, but I can prove to you it was mine. The coin had a hole in it."

"If that is so," said R' Yaakov, "you must be mistaken. This cannot be your coin, because it doesn't have any hole in it."

"A person was given two eyes so that he could see the goodness of his fellow with one eye and his own blemishes with the other." —R' Meir of Premishlan

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and Wit" — available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder

[5] Parsha Points to Ponder -for KORACH
1) In the beginning of the Parsha, Moshe says IT IS ENOUGH FOR YOU SONS OF LEVI. (16:7) Our Sages (Sotah 13b) teach that Moshe was punished for saying this when G-d used similar language to inform Moshe that he cannot enter Israel (see Devarim 3:26). Why was Moshe punished for chastising the rebellious Korach?

2) Why did Korach's sin warrant the introduction of a new form of capital punishment (being swallowed alive by the ground - see 16:32 and a flame consuming the people - see 16:35) instead of one of the standard methods of execution according to Torah law?

3) Following the death of Korach and his cohorts, all of the tribes were told to put staffs into the Mishkan and only Aharon's sprouted (17:16-24). Suddenly, everyone is comfortable with Aharon as the Kohein Gadol. Why weren't the Jews satisfied by the miracle of the fire pans and the punishment of Korach and why did the staff incident pacify them?

Last week's Parsha Points to Ponder (SH'LACH)
(1) Rashi (13:16) quotes the Midrash which teaches that Moshe prayed for Yehoshua to be saved from the plot of the spies. Why did Moshe pray for Yehoshua alone, to see Israel in a positive light and not for all the other spies?

The Meshech Chachma answers that Moshe's biggest concern was the spies' fear of Amalek. Moshe knew that the other spies would not be influenced by this fear as indicated by their statement that AMALEK LIVES IN THE SOUTH (13:29). However, Yehoshua led the fight against Amalek, and thus feared them more than the others. He, alone, required Moshe's prayer to overcome this fear.

(2) The Gemara (Sota 34 quoted by Rashi 13:26) says that just as the spies returned to the people with evil plans, so too, they originally left the people with evil plans. How can this be understood in light of Rashi's earlier comment (13:3) that when they left to perform the mission they were righteous?

The Gemara in Kiddushin (40) teaches that G-d treats a good thought as if a good action has been performed. However, a bad thought is not counted unless it actually leads to a bad action in which case one is punished for the thought as well. Based on this Gemara, the Gerrer Rebbe points out that when the spies left, while they had evil thoughts, it was only thoughts and, therefore, they were still righteous. However, once the bad thoughts translated into evil deeds, it reflected back on their original thoughts as well, and they were considered evil at that time.

(3) Why didn't Yehoshua join Kalev in trying to calm the fears of the nation in 13:30?

The Meshech Chachma explains that one of the major fears of the nation was the fact that Moshe was going to die and not lead the Jews into Israel. (They knew this based on the prophecy of Eldad and Meidad.) Thus, only Calev could persuade them that everything would be satisfactory with Yehoshua as their leader. The people would not have accepted this reassurance from Yehoshua about himself.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il • Answers will appear in the next issue of TT

[6] Torah From Nature
Wild Boar
Sus scrofa... lives in woodlands... Mediterranean regions... Animals similar to the wild boar include the warthog of Africa and the peccary or javelina of the American Southwest; but these animals do not share the pig's taxonomic genus.

The wild boar... capable of causing serious injury and are best avoided... especially mothers protecting their offspring... almost always have thick, short bristly coats ranging in colour from brown through grey to black. A prominent ridge of hair matching the spine is also common, giving rise to the name razorback... tail is usually short and straight. Wild animals tend also to have longer legs than domestic breeds and a longer and narrower head and snout ...adult males can be up to 200kg and have both upper and lower tusks; females do not have tusks and are around a third smaller on average... live in groups called sounders. Sounders typically contain around twenty animals... typically there are two or three sows and their offspring; adult males are not part of the sounder outside of the autumnal breeding season and are usually found alone. Birth, called farrowing, usually occurs in the spring; a litter will typically contain five piglets... usually nocturnal, foraging from dusk until dawn but with resting periods during both night and day... Wild boar are found in Israel... CHAZIR BAR, in Hebrew... Since boars don’t have any sweat glands, they must wallow in the mud to cool off. Wallowing may also help get rid of fleas and ticks... fast runners and good swimmers... they eat acorns, hickory nuts, pecans... roots, grass, fruits, mushrooms, bugs, eggs, and even dead animals... dig up the ground while looking for roots... excellent sense of smell... poor eyesight, good hearing...

[7] MicroUlpan
ragout (pronounced RAGU) - A well-seasoned meat or fishstew, usually with vegetables. Many vegetarian varieties of this dish with mushrooms and different vegetables (and even fruit). In Hebrew? TAR-BICH

[8] Divrei Menachem
In Parshat Korach, the rebel leader questions who has authority and what they do with it. Korach and his followers exert their lust for power by raising the issue of democracy - for surely everyone has an equal right to become the nation's ruler. Nevertheless, what seems like a logical argument is really a cheap shot at wresting the mantle of leadership from Moshe and Aharon. Ultimately, the misplaced greed and jealousy leads to catastrophic results.

The rebels' demise did not pass without a clarification of the real source of power of both Moshe and Aharon (and other public servants, for that matter). For Moshe declares: "Through this [style of death] will you know that Hashem sent me to perform all these acts, that it was not from my heart (B'midbar 16:28). And of Aharon it is written, "It shall be that the man whose name I [G-d] choose - his staff will blossom (ibid. 17:21).

Then later, after a stream of prophets and judges had protected the people, and it seemed as if the people were used to the idea of having a divinely spiritual leader in their midst, Bnei Yisrael suddenly wanted their own king (See haftara, Shmuel Alef). The motive, we are told, is that the Jewish populace wanted to be like other nations. They were afraid of Nachash, king of the Children of Amman, and needed someone to take them into battle.

Shmuel the Prophet saw right through this plan, however. This king will rule by whim, and will forget the authority of the Book; and the people will lose their trust in G-d. How familiar this all sounds. Paradoxically it took a descendant of Korach, the prophet Shmuel, to champion G-d's sovereignty. Oh that we had a prophet of Shmuel's stature today!

Shabbat Shalom, Menachem Persoff