{"id":11940,"date":"2026-07-03T00:04:51","date_gmt":"2026-07-02T21:04:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11940"},"modified":"2026-08-03T12:43:03","modified_gmt":"2026-08-03T09:43:03","slug":"17-03-04","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-03-04\/","title":{"rendered":"4. The Prohibition Against Grafting Trees"},"content":{"rendered":"

One may not graft two species of trees onto one another, as the verse states: \u201cYou shall keep My statutes; you shall not breed your animal with a different species; you shall not sow your field with kilayim<\/em>\u201d (Vayikra 19:19). Just as the first clause prohibits breeding two animal species with one another, so too \u201cyou shall not sow your field with kilayim<\/em>\u201d prohibits grafting two plant species onto one another. This includes grafting different species of trees or vegetables, as well as grafting a tree onto a vegetable or a vegetable onto a tree. All non-fruit-bearing trees are considered one species. Therefore, one may not graft a fruit tree onto a non-fruit-bearing tree. One may, however, graft one non-fruit-bearing tree onto another, since for this law they are all considered one species. Their defining feature is that they do not produce fruit, and that feature classifies them together as a single species (SA YD 295:1\u20133; Rema YD 295:6).<\/p>\n

This prohibition applies in the Diaspora as well. Although at first glance grafting appears to be dependent on the Land, the prohibited act itself is performed above the ground. It therefore resembles the prohibition of animal kilayim<\/em>, which is mentioned next to it in the verse (Kiddushin<\/em> 39a). The two laws are similar in another respect as well: although one may not breed animals or graft trees, the resulting offspring or produce may be eaten or used even from the outset.<\/p>\n

Grafting is used to combine the desirable traits of two species or varieties of trees. Trees that bear abundant, flavorful fruit often have weaker root systems and are more susceptible to disease and death. Hardy, resilient trees, by contrast, generally bear little fruit, and their fruit is less flavorful. To address this, growers graft one onto the other. They plant a cutting from a hardy tree in the ground; this is called the rootstock. The rootstock is cut in a particular way, and a branch from a tree that bears high-quality fruit, called the scion, is attached to it. The two parts are bound together until they fuse and then continue growing as a single tree. The roots and lower trunk belong to the hardy species, while the upper trunk, branches, and fruit belong to the species that bears abundant, flavorful fruit. Thus, even though the two trees have been grafted and joined, each part continues to function according to its own nature: the rootstock draws nourishment from the ground through its roots, while the scion produces fruit according to its own nature. As a result, there is almost no difference between fruit that grows on a scion grafted onto another species and fruit that grows on a scion rooted naturally in the ground.<\/p>\n

If the rootstock and scion are from two different species, grafting them is a Torah prohibition for which one is liable to lashes. If they are different varieties of the same species, grafting them onto one another is permitted. Therefore, one may graft a large, red, sweet apple variety onto a small, green, sour apple variety, since both are apple varieties. However, one may not graft a peach tree onto an almond tree, because they are two different species. For the laws of kilayim<\/em>, species are defined broadly. Classification depends on the tree\u2019s full range of visible characteristics: the fruit\u2019s form and taste, the branches and leaves, and the growth pattern. Therefore, trees classified by common usage or by scientific taxonomy as two species may nevertheless be considered one species according to halakha. When the Jewish people lived in the Land, and the Great Sanhedrin resolved every question and uncertainty, the traditional classification of species for the laws of kilayim<\/em> was known and clear. Over time, however, the many exiles eroded that knowledge, and doubts arose about the status of various trees that are now difficult to resolve.[4]<\/a><\/sup><\/p>\n

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[4]<\/a>. The prohibition of kilayim<\/em> applies only to two different species. Two varieties of the same species, however, are not considered kilayim<\/em> with one another. As the Sages said: \u201cLettuce and wild lettuce, endives and field endives, leeks and field leeks, coriander and field coriander, mustard and Egyptian mustard\u2026 are not kilayim<\/em> with one another\u201d (Mishna<\/em>, Kilayim<\/em> 1:2). A further principle is that even when two kinds have separate names, if they resemble each other closely enough to appear to be varieties of a single species, they are treated as one species for the laws of kilayim<\/em>. Thus, for example, certain types among the five species of grain are not considered kilayim<\/em> with one another. As the Mishna states: \u201cBarley and oats, spelt and rye\u2026 are not kilayim<\/em> with one another\u201d (Mishna<\/em>, Kilayim<\/em> 1:1). Rambam likewise writes that in the laws of kilayim<\/em>, we follow outward appearance (MT, Laws of Kilayim 3:5). Still, one must determine which features are determinative in classifying species. The Yerushalmi explains that sometimes the fruit is decisive, and sometimes the leaves are. However, when the taste of the fruit is clearly different, then despite similarity in form, they are considered two species (Yerushalmi<\/em>, Kilayim<\/em> 1:5). Rambam rules accordingly (MT, Laws of Kilayim 3:5\u20136). Some understood from the Yerushalmi that the fruit and leaves must both be similar (Rash; R. Yitz\u1e25ak b. Malki-Tzedek).<\/p>\n

A\u1e25aronim offered several approaches to species classification, each identifying a different feature as decisive. From the overall teaching of the Sages, however, it seems that the definition of species for kilayim<\/em> does not depend on a name or on one particular trait, but on the totality of its characteristics. Rav Kook wrote similarly (Mishpat Kohen<\/em> 25). Over the generations, doubts arose regarding various trees. The Sages\u2019 formulations indicate that species categories are defined broadly. Therefore, two kinds that appear to be one species are treated as one species (Mishna<\/em>, Kilayim<\/em> 1:1; MT, Laws of Kilayim 3:5). Even so, some were inclined to be stringent in every case of doubt (Rema YD 295:6; Sha\u2019arei Tzedek<\/em>), while others maintained that the halakhic authorities of each generation have the authority to decide such matters (\u1e24azon Ish<\/em>, Kilayim<\/em> 3:6).<\/p>\n

Citrus species became a major area of uncertainty. Some maintain that grapefruit and orange are one species (Mishpetei Uziel<\/em> 1, YD 24), whereas Rav Kook was stringent (Mishpat Kohen<\/em> 25). Many authorities were left in doubt and therefore tended to forbid a Jew from grafting them, while permitting a gentile to perform the graft.<\/p>\n

In practice, it appears that when uncertainty remains even after examining the full range of characteristics, the doubt may be resolved by looking at natural fertilization. If pollen from one species can, under natural conditions, fertilize the ovules of the other species, they are one species, as I wrote above regarding animal kilayim<\/em> (section 2). R. El\u1e25anan Ben-Nun writes similarly (Te\u1e25umin<\/em> 1). The Sages gave various identifying signs because fertilization was difficult to test. In addition, the basic principle in distinguishing species is that we follow how people understand and perceive the species before them. Since today our understanding of species classification is closely tied to reproductive compatibility, doubtful cases for Jews should be resolved on that basis. This does not, however, necessarily settle the question for Bnei Noa\u1e25. If doubt remains because of some other characteristic, they may be lenient, as explained below in section 6, note 5.<\/p>\n

\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

One may not graft two species of trees onto one another, as the verse states: \u201cYou shall keep My statutes; you shall not breed your animal with a different species; you shall not sow your field with kilayim\u201d (Vayikra 19:19). Just as the first clause prohibits breeding two animal species with one another, so too […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[224],"tags":[],"class_list":["post-11940","post","type-post","status-publish","format-standard","hentry","category-17-03"],"yoast_head":"\n4. 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