LEV740 The Pentateuch itself does not give any reason for the prohibition against plowing with an ox and ass together. Conceivably it belongs to the group of laws which oppose the mixing of diverse kinds, as we have in connection with sha'atnez and kelayim [this verse]. Indeed, Maimonides sees the prohibition against working animals of two different species together as a preventative against their having intercourse. (Sefer Ha-Chinukh, mitzvah 550). It is more likely, however, that the reason for this law is the general principle of tza'ar ba'alei chayyim: the prevention of pain to animals. For an animal to have to live or work together with others not of its own species is in itself a source of uneasiness and anxiety. Or as Ibn Ezra points out, yoking animals of unequal strength together is to certainly cause pain to the weaker animal and frustration to the stronger one (See his comments on Deuteronomy 22:10. See also the interesting theory of the Ba'al ha-Turim (on Deuteronomy 22:10), who states that since the ox, as a kosher animal, ruminates constantly, while the ass, as a non-kosher animal, does not, it will appear to the ass that the ox is "eating" all day, and as a result it will become aggravated with envy.)

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LEV741 See [[EXOD892]] Exodus 23:19 boil SACTAB 57-9

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LEV742 Do not crossbreed animals. Hashem created His world with wisdom and understanding. He gave each creature its own purpose and place in the grand scheme. Knowing what every creature requires to serve its purpose, He commanded each species to reproduce only with its own kind, so that each one retains its uniqueness and will not be missing any of the traits that are needed for the achievement of its purpose. Mixing of the species undermines the grand scheme and Hashem’s blessing will not rest upon the resulting creature. Therefore, the crossbreeding of animals is forbidden. This also is one of the reasons for the Torah prohibition on grafting fruit trees and mixing seeds.

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LEV743 See [[GEN163]] Genesis 1:28 rule SACTAB 183-4

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LEV744 It was taught: Whence is it derived that it is forbidden to graft a non-fruit-bearing tree with a fruit-bearing tree, a fruit-bearing tree with a non-fruit-bearing tree, or one type of fruit-bearing tree with a different tack? From: "My statutes shall you keep" (Torath Cohanim)

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LEV745 See [[GEN263]] Genesis 2:8 planted DORFF-RUTTENBERGSOC 74

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LEV746 It was taught: R. Akiva says: Scripture here "addresses itself" to the evil inclination. Lest one lament: "I must labor fruitlessly for four years!" it is, therefore, written [as an incentive]: "to increase for you its produce" (Torath Cohanim).

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LEV747 It is a negative commandment not to eat the kind of food eaten by a wayward and rebellious son for it as stated, You shall not eat over blood [this verse], which is understood to mean, "You are not to eat the kind of meal that leads to bloodshed"--and that is the food eaten by a wayward and rebellious son. This verse of Scripture is also an injunction not to eat [any flesh] of an animal before its life expires. It is also an injunction not to take any food before we pray.

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LEV748 It is a negative commandment to do no conjuring or soothsaying as Scripture says, nor shall you conjure [this verse]. This refers, for example, to those who give seasons and times, saying "That certain period or this certain month is good (auspicious) to do this," or the opposite [that it is not good]. Whoever does any action by the word of astrologers like these, violates this rule. So too if someone create illusions and makes it appear before the onlookers that he is performing an amazing deed when in truth he is doing nothing, he likewise violates this rule, since it is included under the term me'onen, conjurer.

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LEV749 Do not eat and drink as a low-life. Generally speaking, most of a person's sins stem from overindulgence in food and drink. [Such is written explicitly (Devarim 32:15),וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטֹּשׁ֙ אֱלֹ֣והַ עָשָׂ֔הוּ--But Yeshurun waxed fat and kicked; you became fat, thick--and forsook God Who made him.” Similarly, our Sages teach (Berachos 32a), מלי כרסיה זינא בישא--Having filled his stomach, a man will come to do wretched deeds”]. The reason is that food is עיסת החומר—“yeast (an ingredient that causes ‘rising’) of the physical.” By contrast, reflection upon wisdom, fear of Heaven and Hashem's precious commandments is “yeast” of the soul. Man's body and soul are diametrical opposites, so that at a time when one's body is “rising” because of its “yeast,” one’s soul is weakened to a certain extent. For this reason, there were Sages who did not partake of food more than what was necessary to sustain their souls. For our benefit and with this idea in mind, the Torah forbids us to overindulge in food and drink, for such excesses cause an “uprising” of the body to the point where the soul is virtually crushed and destroyed. Why is the Torah’s warning about this excess addressed specifically to an adolescent [the laws of the “rebellious son” apply only during the first three months after a boy’s bar mitzvah]? Is because just then his desires peak and he becomes obligated to take precautions for the sake of this soul. From a law that applies to but three months of adolescence, he must learn an ethical lesson that is critically important for as long as he lives.

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