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If the logic is in the mixing of nutrition one from the other, how could the Rabbis permit it when it does not appear that they are planted together? Why should they treat it like something that is only forbidden due to marit ayin (appearance of sin)?
Apparently, that which is forbidden is the human involvement in having the different species interact and not what happens on its own as the plants grow. (This is similar to crossbreeding animals, which is forbidden only when man is involved in the act of mating, but when the animals join together on their own, there is no need to separate them.)
This fits well with what the Ramban says that a person should not think that Hashem did not complete His creation. Therefore, when a person does it in a way that it does not look like he is trying to combine the species, it is as if man is not doing the action of combining but it happens on its own.
The Rambam says that these prohibitions are to distance us from idolatry, as mixing species was connected to acts of promiscuity done as part of idolatrous service. This most directly relates to crossbreeding animals, although similar phenomena with mixing of species were also included. This explains why the full prohibitions anywhere in the world are only regarding animals. The Rambam also saw the mixing of seeds including grapes as related to the customs of the gentiles (Moreh Nevuchim 3:37).
Even according to the Rambam, even if the reason of idolatry is no longer connected to these actions, once the mitzva was given, it remains in full force forever. As Chazal said, the reasons behind mitzvot were not stated explicitly because the reasoning given for two mitzvot caused two great people to stumble as a result (Sanhedrin 21b).
All the reasons that different great rabbis suggested are just that, suggestions, and while we may conjecture, one must not say that he has reached THE truth on the matter. Even according to the opinion that "we may derive the reason of the mitzvot," this is only when Chazal stipulate what the reason is (see Kesef Mishneh, Issurei Bi’ah 12:1; Lechem Mishneh, Milveh 3:1).
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
